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Presented by Mr Samuel Agnew of Philadelphia, Pa.
Agnezv Coll. on Baptism, No.
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THE DEACONSHIP:
TREATISE ON THE OFFICE OF DEACON.
SUGGESTIONS FOR ITS REVIVAL
CHURCH OF SCOTLAND.
BY THE REV. JOHN G. LORIMER,
MINISTER OF ST DAVID's PARISH, GLASGOW,
AUTHOR OF " HISTORICAI. SKETCH OF THE PROTESTANT CHURCH OF FRANCE,'
" MANUAL OF PRESBYTER V," ETC.
EDINBURGH : JOHN JOHNSTONE, HUNTER SQUARE,
LONDON : R. GROOMBRIDGE.
MDCCCXLII.
ENTERED IN STATIONERS HALL.
Printed by John Johnstone, High Street, Eiliiiburgh
CONTENT
INTRODUCTORY.
REVIVAL OF THE OFFICE OF DEACON IX THE CHRISTIAN CHURCH.
Remarkable State of Society and of the World at the present moment— The Trial of Evangelical Religion — Growing Pressure of the Question con- nected with the Poor — What light the Scriptures throw on the Subject— The Office of Deacon expressly intended for the Management— Perver- sion of it in some Churches — Non-application in others — Its Revival peculiarly called for at the present day, . . . Page 5-10.
CHAPTER I.
ON THE NATURE OF THE OFFICE OF DEACON IN THE CHRISTIAN CHURCH.
Mistakes of the Church of Rome and the Church of England in regard to the Office — Solely concerns the Ecclesiastico- Secular Interests of the Church — Such an Office might have been looked for- Would naturally Rise out of the Progress of the Church— Called for, for the Kehef of the Christian Ministry from Secular Cares — Desirable as a Shield against Mercenary Imputations — Remarkable Delicacy of the Apostles in regard to Money Matters— The Office Permanent in its Nature— Reasons for this more Powerful now than in Primitive Times, . . Fage U-\6.
CHAPTER H.
OF THE GENERAL IMPORTANCE OF THE OFFICE OF DEACON.
Christianity naturally Tends to the Acquisition of Wealth, but, for wise Rea- sons, there are always to be Poor in the Christian Church — The Gospel in its own nature makes Provision for them, by Creating a Spirit of Libe- rality—Earnestly calls Attention to the Teniporal Wants of the Poor- Identifies Regard for the Pious Poor with Regard for Christ— The Office needed to Prevent the Misdirection of the Wealth whicli True Religion Creates— Early and Corrupting Application of Money in the Christian Church— The Special Care of tlie Poor is Conducive to the Credit of Christianity— Claims of the World in regard to the Poor imperatively require that the (.'huicli should prove herself their warm Friend,
Pcfge 17-26.
CONTENTS.
CHAPTER III.
OP THE DIVINE AUTHORITY OF THE OFFICE OF DEACON.
Founded on Scripture Authority— 6th Chapter of the Acts, 1st Chapterof Phi- lippians,and.3dof 1st Timothy — But has no connection with the Preaching of the Gospel or Administering Ordinances — This Proved by the Origin of the Office and the Qnalificat ions which are Demanded in the Word- Circumstances out of which the Institution Sprung — Female Deacon- esses Establish the Secular Nature of the Office— The Cases of Philip and Stephen lend no Countenance to the Idea that the Office is Spiri- tual, Page 27-34.
CHAPTER IV.
TESTIMONY OF ANCIENT ECCLESIASTICAL HISTORY TO THE OFFICE OF DEACON.
Down to A.D. 250— The Notices of History Favourable to the Scriptural Nature of the Office — Even the Testimonies of Tertullian and Cyprian Hostile to a Deacon Administering Baptism—" The Apostolic Constitutions "—
Jerome — Sixth General Council of Constantinople, &c., iScc Point in
the same Direction — Sentiments of Neander— Explanation of the Un- warranted Change in the Office in the Third Centurv— Concession by Bishop Croft, P^/^-'' 35-41.
CHAPTER V.
TESTIMONY OF MODERN ECCLESIASTICAL HISTORY.
THE REFORMERS.
PART II.
The Waldenses hold the Scriptural View of the Office— Also, Wickliffe— Tyndal — Lambert— Ursinus—BudEeus— The Lutheran Church— Genevan Church— Calvin— The Swiss Churches— The French Protestant Church— Belgic — Dutch, Ancient and Modern— Nonconformists of New England — On this Subject Presbyterians and Congregationalists are agreed,
Page 42-52,
CHAPTER VI.
OF THE QUALIFICATIONS OF DEACONS, AND MODE OF APPOINTMENT.
Besides a Common Education, they require to be, 1. Of Honest Report— 2. Full of the Holy Ghost— 3. Of \\ isdom— In addition to these, there are the Qualifications detailed in 1st Timothy, 3d Chapter— Deacons must be, 1. Grave— 2. Not Double-tongued— 3. Temperate— 4. Free from Avarice —5. Acquainted with the Doctrines of the Gospel— G. Must hold the Mystery of the Faith in a Pure Conscience— 7. IMust be Proved— 8- Must be the Husband of One Wife— 9. Must Rule well their own Family.
MODE OF APPOINTMENT.
Plainly Taught— Elected, not by the Apostles, but by the Members of the Christian Church, who judged of Spiritual Qualifications— Chose excel-
CONTENTS.
lently— Objection Answered— Churches of the Reformation Differed as to the Mode of Appointment to the Deaconship— The Church of Scotland held Free Election — The Ordination not in the hands of the People, but of the Church Courts— Extract from Rev. Dr Dick's Lectures,
Page 53-65.
CHAPTER VII. ON THE DUTIES OF DEACON.
His chief Care the Poor — Whether merely the Christian or the General Poor ? — Reasons for Including both Classes— The Original Institution of the Office not inconsistent with this— In regard to the Mode in which the Deacon should Attend the Poor— 1. He should Visit them and give his Charity in their own Houses— 2. He should Encourage all Plans, Moral and Economical, for the Prevention of Poverty — Friendly Societies- Savings' Bank on the Aggressive Principle, as at Manchester — The Loan Fund, as Conducted in Ireland— The Spirit in which the Deacon should Discharge his Duties — His other Duties connected with the Financial Affairs of the Church or Congregation, . . Page 66-77.
CHAPTER VIIL
THE OFFICE OF DEACON AS IT APPEARS IN THE STANDARDS AND HISTORY OF THE CHURCH OF SCOTLAND.
Paganism Despises, Popery Injures the Poor — Evangelical Protestantism their best Friend— The Office of Deacon recognised and acted upon in the very Dawn of the Reformation in Scotland— Approved by the Church of England at the same period — Foreign Congregations in Lon- don— Views of the First Book of Discipline of the Church of Scotland (1560) — Deacons in John'Knox's Church in Edinburgh — Views of the Second Book of Discipline (1578)— Of Alexander Henderson's celebrated Treatise on the " Government and Order of the Church of Scotland" (1641)— Of Guthrie the Martyr's Treatise of Elders and Deacons at a later date — Large number of Deacons in Glasgow— Dunfermline and Country Parishes in the 17th Century — Anderson's Testimony to the State of the Deacorship in 1714 — Act of General Assembly in 1719— State of the Deaconship since— General Decline— Proof of this— Indications of Modern Revival, ...... Page 78-94,
CHAPTER IX.
THE GENERAL ADVANTAGES OF A REVIVAL OF THE OFFICE OF DEACON, AND THE SPECIAL CALL TO IT AT THE PRE- SENT DAY.
1. The Revival would be highly Useful to the Eldership— It would supply more Men, and of higher Qualification, and it would prove an excellent Training School— 2. It would be Beneficial to the Minister— 3. It would Interest a large body of Men in the Poor, and reflexly do Good to the Deacon himself— 4. The Poor would receive increased Attention, in a variety of ways— 5. The Church would be Strengthened in her General Character and Claims as the Friend of the Poor— These Recommenda- tions particularly Important at the present day, from the State of the Poor and of Society— No serious Obstacles in the way of the Revival of the Office can be apprehended, .... Page 95-103.
•^ / ^ CONTENTS.
APPENDIX.
NO. I. TESTIMONY OP AN ENGLISH PRELATE TO PRESBY- TERIAN VIEWS OF THE OFFICE OF DEACON.
Statement of Dr Croft, Bishop of Hereford — The Deacon not a Spiritual Order— The First Departure from Scripture Views of the Office in the Second Centurj'— Even this was limited— Refutation of the Alleged Testimony of Ignatius— Reply to Petavius— Origin of the Perversion— Chrysostom— The Office of Deacon in the Church of Rome— In the Church of England, ..... Pw^^e 107-110.
NO. II. REVIVAL OF THE ORDER OF DEACONS STRONGLY
AND IMMEDIATELY RECOMMENDED BY MINISTERS AND
1841.
Associations in Edinburgh and Glasgow for improving the Character and Condition of the Poor — " Statement of the Edinburgh Committee," re- commend Revival of the Office of Deacon— Prevailing Social Evils to be met — A Moral Agency might be drawn from Christian Congregations — The Charge should be limited to a very small number of Families — The Practical Objects which should be aimed at— The Means to be employed — The Desirableness of such a Moral Agency — A Caution against E.k.- aggerated Expectations from its Labours— Inferiority to the full applica- tion of the Parochial Sj'stem — Facts in this Connection, Page 110-117.
NO. III. PRACTICAL EXEMPLIFICATION OF THE WORKING
OF THE DEACONSHIP EVEN IN A LARGE TOWN.
Testimony of a Deacon of 18 years' standing, . . Po^-e 118-121.
NO. IV. savings' BANKS IN CONNECTION WITH THE
DEACONSHIP.
The Aggressive Principle acted upon at Manchester with success,
Prt^e 121-122.
NO. V. EXAGGERATED VIEWS OF THE CRIME OF GLAS- GOW AND SCOTLAND — THE SUCCESS OF RELIGIOUS AND EDUCATIONAL MEANS IN REPRESSING IT.
Injurious Effects of exaggerating Crime— The Statement of Mr Sheriff Ali- son in regard to the Consumption of Ardent Spirits in Glasgow— In regard to Weekly Intoxication— In regard to Female Profligacy in the Mills- Considered and Answered — Crime of Scotland— To what its Increase is Owing — Increase of Population — Large proportion of the Offenders Irish —The Efiectof the New System of County Police in swelling the apparent number of Criminals— The last Illustrated by the Returns from East Lo- thian—The Necessity of Classification in Criminal Returns— Misleading Efiect in aggregate numbers- Illustrated in Glasgow and Calton— Dimi- nution of Crime in both — Testimony of Captain Miller, of the Glasgow Police, to the Efficacy of Moral, Educational, and Religious Means in Diminishing Crime— Of Mr Kutherglen, oneof the Magistrates of Calton, and of Mr M'Laren, Superintendent of the Barony Poor to the same Purpose— <yOniparison of the Crime of Scotland with that of England and Wales, and with that of Ireland, even in the most favourable Pro- vince of the latter— Conclusion from the whole Facts, I'nge 122-131.
&
INTRODUCTORY.
REVIVAL OF THE OFFICE OF DEACON IN THE CHRISTIAN CHURCH.
From a variety of causes, one is apt to attach an undue importance to the events of the period in which he hap- pens to live ; but there seems to be no question, whether we contemplate the state of the Church or the world at home or abroad — the discussion of great principles — the dissatisfaction with the present, the aspiration after a better state of things — general depression trying the faith and patience of large bodies of men — the efforts made for the propagation of the Gospel — and the remarkable facilities of intercourse among the nations of the earth, that our lot has been cast in extraordinary times. It may be that some great prophetic period is at hand, if it has not already arrived. One striking feature in the picture seems to be the trial which is about to be made of true Christianity in various forms. It cannot be doubt- ed that evangelical religion has made immense progress throughout Protestant Christendom, and particularly in
6 REVIVAL OF THE OFFICE OF DEACON
Britain and the United States of America, during the last 30 years. The influence of this progress is manifest in Christian missions to the heathen — the enlargement of the Church, and the encouragement of scriptural education at home. It may be marked, too, in the vast circulation of works of sound practical Christianity — in the improved feeling, in many quarters, in regard to the Sabbath — and the general force with which religious questions have, of late years, told upon politics and pub- lic opinion. Not a great many years ago the Christian Church and the world Avere, comparatively speaking, asleep upon these and kindred subjects.
Not a few might have imagined that evangelical religion, having started in a new career, would be allowed to move on in peace, that the fruits of its blessed operation would be every where visible, and recommend it to general fa- vour ; but this is not God's way with his truth and cau?e. He seldom allows them any considerable advancement, without speedily trying them. This evokes their princi- ples and proves their character, and so establishes them the more. Indeed, evangelical religion, when it rises to a particular prominency in society, almost necessarily provokes such opposition as serves to try it. Hence, at the present day, it is in the course of trial by old Popery revived, and also by what may be called new Popery among Protestants. In another quarter it is tried by the interference of the civil arm — by divisions among brethren on important doctrine — by infidelity widely diffused in general knowledge and society — on particular parts of God's law, such as the Fourth Commandment. In the meantime, the spread of its principles of justice and benevolence is correcting various abuses — is call-
IN THE CHRISTIAN CHURCH. 7
ing public attention, with effect, to human suffering, whether in the form of slavery or excessive labour, disease, or poverty. It is in connection with the last that the following tract is written. The progress of true religion would have created a deeper interest in behalf of the poor, as soon as theu' indigence was known. Indeed, it would have searched them out in any circum- stances ; but particular events have brought forth and proclaimed the evil to the public unexpectedly, and with great force. The melancholy truth is now beginning to be known, that, in the large, and even smaller towns, and manufacturing villages, there is a vast amount of temporal destitution — that the evil has been growing for years — that it is now reaching a crisis — and that there is no prospect of speedy or permanent relief. In these circumstances, the concern and sympathy of all, and particularly of Christians, are deeply awakened. Vari- ous remedies are suggested — some of them, to say the least, of dubious efficacy, and at best temporary allevia- tion. In these cbcumstances, the friends of religion naturally tm-n to the Scriptures. They ask themselves, whether the Word of God throws any light on the treat- ment of poverty ? and they find that Christians are not only called upon to feel for, and reheve the indigent, but that express provision is made for this in the consti- tution of the Christian Church. They find that there is a distinct order of office-bearers — the deacon — divinely appointed for the care of the poor. The natural inquiry, then, arises, whether this order may not be so revived as to render, at least, substantial aid in meeting prevailing indigence. It is plain that there is no prospect of that indigence so speedily passing away as to render a per-
8 REVIVAL OF THE OFFICE OF DEACON
manent provision unnecessary ; and even though the worst were, ere long, to disappear, it is desirable to have that full organization of the Christian Church which its Divine Founder intended. It is when carrying His plans into operation, that the choicest blessing may be expected both on the temporal and spiritual interests of society. To many it may seem singular, that when evangelical religion is so much tried with error and oppo- sition of various kinds, a new, and difficult, and absorb- ing question should arise, demanding the sympathy and exertion of all its friends. This, so to speak, is an aggra- vation of the trial. But it is not an unusual course with God. While it is evangelical religion which gives in- creased feeling and interest in behalf of the poor — if the present wide-spread distress be the means of leading the Christian Church generally, in all its branches, to recur to scriptural views of the office of deacon, and to com- plete its organization where it has been defective, or to correct it where it has been erroneous, an immense ser- vice will be rendered to Christianity, and through it, as well as by means still more direct, to the interests of the poor. It is well known that some Christian Churches have perverted the office of deacon altogether, have withdrawn it from the care of the poor, and have turned it into an office for preaching and baptizing ; Avhile others, though admitting its scriptural character, and distinctly recognising it in their standards, have either not acted upon it, or have devolved its duty upon a separate office-bearer. The duty, in the great majority of cases, may be creditably attended to in the Church of Scotland. Indeed, the ruling elder may often act fully as much as a deacon as in his more appropriate calling.
IN THE CHRISTIAN CHURCH. 9
But this blending is injurious in a variety of ways. It confounds what is desirable should be distinct, and what is distinct in Scripture. It impairs the spiritual char- acter of the office of ruling elder, and greatly diminishes the number of persons whose services might be obtained for the office of deacon. The poor generally receive the aid only of men who are supposed to be qualified for the office of ruling elder, while they ought to be blessed with the service of the far larger body who may possess the qualifications, and have no objections to exercise those as deacons. The benefit which is derived from the services of deacons, where they are numerous, shows the importance of being conformed as much as possible to the apostolic model. Indeed, no small part of the success of Dr Chalmers' experiment in St John's, in this city, was owing to them. In the Church of England, where the office of deacon, in its scriptural character and object, is unknown, the Church, as a Church, takes no charge of the poor, but leaves them to the care of overseers — an office entirely se- cular— administered by officers who may, or may not, have any religious profession whatever. The revival of the office of deacon, then, at all times important, is peculiarly called for at the present day. If God intends to try the strength of that evangelical religion which has been growing of late years, it is well that the Christian Church should be complete in its organization, and pre- pared at every point for the conflict. The poor have usually been the friends of the Gospel — friends when higher parties have been hostile. It is one of its peculi- arities, too, distinguishing it from all other religious systems, that " it is preached to the poor;" and who can
10 REVIVAL OP THE OFFICE OF DEACON
tell what service they, by their prayers, as well as by other means, may render to the Evangelical Church, in return for her growing attention at once to their tem- poral and spiritual wants. Apart from the blessing which waits upon the faithful discharge of duty, they may prove a source of direct strength and support.
IN THE CHRISTIAN CHURCH. 1 1
CHAPTER L
ON THE NATURE OF THE OFFICE OF DEACON IN THE CHRISTIAN CHURCH.
As it is proposed, in the following pages, to advocate the revival of the office of deacon, it is desirable to have clear and distinct views of its nature. Though nothing can be plainer or more certain, taking the Word of God for our guide, yet there have been various misap- prehensions in regard to it. The Church of Rome and the Church of England have considered the deaconship as an order — the first and the lowest in the priesthood ; and some Congregationalists have considered it as syno- nymous with presbyter ; and, therefore, so far spiritual in its nature. But there is no foundation for either idea. The office solely regards what may be termed the eccle- siastico-secular interests of the Christian Church. It is expressly distinguished from the spiritual, properly so called ; and was originally instituted to set the spiritual free from secular occupation. There may be diversity of opinion about some offices in the Christian Church — such as that of the rulinsf elder — thouofh even as to that, Pres- byterians may wonder that other Christians can have any hesitation ; but there is no scope for diffijrence of judg- ment in regard to the deacon. The fact that there is any such difference is a striking illustration of the power of
12 ON THE NATURE OF THE OFFICE OF DEACON
party and interested prejudice. It is not unnatural to suppose that, as Christianity, though spiritual in itself, deals with men still in the body, and affects^ -while it is SO far dependent for its propagation upon, temporal in- terests, so that there should be some office in connection Avith it to take charge of its secular concerns ; and this, accordingly, is precisely the design of the office of deacon. There would have been an obvious defect — at least an unnecessary, and, it may be, injurious blending of the secular and the sacred — had there been no such office.
Though the original institution rose out of a particular emergency — a murmuring as to the provision made for the Hellenist as distinguished from the Hebrew widow at Jerusalem, yet it is plain, though this case had not occurred, there would have been others which would soon have rendered such an appointment indispensable. The progress of Christianity would have demanded it. It was more accordant, however, with the free and unsystematic character of the early Christian Church, to create the office, when it was plainly needed, than to set out with an original formal platform comprehending it. This also commended the institution the more to the acceptance of the humble followers of the Cross.
The original institution, I have said, was designed to meet the case of a particular class of widows ; but the office was not created to meet this or all classes of widows exclusively, or even of the whole Christian poor alone. It contemplated a wider sphere — even the separation of the spiritual office of the apostleship and ministry from all unnecessary secular occupation. The care of poor widows came first, but there would soon have been the care of the general poor; and even though
IN THE CHRISTIAN CHURCH. 13
these might have been otherwise provided for, yet the collection of means for the maintenance of the ministry and places of worship, and to defray the expenses of the administration of ordinances, would have required such an order of office-bearers as the deacon. The principle which governed the appointment w^as : — " It is not fit, it is not proper or becoming for the ministers of the Gospel to leave the Word of God, and to serve tables :" whether the tables be those of the poor, or for receiving and paying away money for any cause con- nected with the Christian Church — such as Christian missions — still they involve work more or less secular, which others can attend to, and from which it is most desirable that the ministers of religion should be set free. Besides unnecessary occupation, there is another reason. The Spirit of God foreseeing how mercenary the Christian Church would one day become, and hoAv injurious this would prove to its character, manifested a remarkable delicacy in regard to all money matters in connection with the Ininistry. Hence, under His teaching, the care of the apostles to avoid every thing which savoured of the mercenary, or exposed to its temptations and imputations. Doubtless it was from this cause that Paul would receive no provision from some of the Churches among which he laboured, and preferred to earn his bread by tent-making, — probably working at this employment over night, after preaching during the day, rather than be indebted to those who would misapprehend his standing upon his undoubted rights as a minister. It was doubtless for the same reason that, in sending the contributions of the Church of Corinth to the poor saints in Judea, the apostle would
14 ON THE NATURE OF THE OFFICE OF DEACON
not go alone, nor take charge of the collection himself; but stated to the Corinthians, " When I come, whom- soever j/e shall approve hy your letters, them will I send to bring your liberality to Jerusalem ; and if it be meet that I go also, they shall go ivith me!' (1 Cor. xvi. 1-4.) Here was delicacy, one would say almost to excess, but the apostle acted upon it to the full. Accordingly Titus, the evangelist, was sent with the collection, or rather he offered his services on the occasion. And Paul adds, " and we have sent m ith him the brother whose praise is in the Gospel through all the Churches ; and not only so, but who was also chosen of the Churches to travel with us with this gift, which is administered by us to the glory of the same Lord." And then Paul adds, showing the source of his extreme caution, " Avoiding this, that no man should blame us in this abundance, which is ministered by us ; providing for honest things, not only in the sight of the Lord, but also in the sight of men" (2 Cor. viii. 18-21.) We cannot doubt that it was from the same fine delicacy — the gift of the Spirit — that while the bishop or minister of each congrega- tion was one, the deacons were numerous ; at least were more than one. In the Church at Jerusalem, even at the outset, there were seven. The duties of deacons being often private, almost confidential, hid from gene- ral publicity, it was the more necessary that the trust should not be committed to a single individual. It was chiefly by having a board or court of officers that the Church could have confidence that the funds would be properly applied.
As the oflice of deacon was restricted to the temporal interests of the Church, so it was permanent in its nature.
IN THE CHRISTIAN CHURCH. 15
It was designed to form a part of the constitution of the Church in all countries and in all ages. Some of the offices, such as those of apostle, evangelist, prophet, &c., were obviously extraordinary — intended to last, like the miraculous spiritual gifts, but for a season, till the Church was brought into a condition to sustain itself, with God's blessing, on the use of outward and ordinary means. But it was otherwise with the office of deacon. Designed as it was to separate what was secular from what was spiritual, and to relieve the spiritual from what- ever was suspicious, as well as provide for the poor, it is manifest that this was equally essential in all times and places. If the office of deacon was a good thing at Jeru- salem in the first century, it must, on the same ground, be not less important in Scotland in the nineteenth century. Indeed, the reasons which prevail now for having such an office, are superior to those which existed in the first age of Christianity. The temptations to secularity, in connection with the management of the affairs of the Church, have increased, while the high spiritual tone of the infancy of the Gospel has declined. AYhat a rebuke does this anxiety of the apostles to be relieved from even the care of widows, administer to those of their professed successors, who leave the Word of God, and unnecessarily and systematically involve themselves in matters tenfold more secular? If the management of the provision for widows is to be aban- doned to a separate and secular officer — a provision which, in some respects, may be called religious — what would they have thought of the almost entire occupation of their time with the mere government of the Church, apart from the grand objects of a Church, or the conduct
16 ON THE NATURE OP THE OFFICE OF DEACON, ETC.
of the civil affairs of the State, or the cultivation of a taste for the classics of ancient heathenism ? Assuredly no apostle could look upon such a state of things with approbation. It appears, then, that the office of deacon in the Christian Church is a permanent one, and that it is intended so to draw off and exhaust the secular, in its different forms, as to leave the other offices — those of the pastor and ruling elder — free to their appropriate spiritual duties. The same reasons which call for the abandonment of a part of the secular, call for the aban- donment of the whole; and the same reasons which demanded the separation between the secular and directly rehgious in the first age, demand it with enlarged force in the artificial and mercenary age in which we live. So much for the nature of the office. In the Appendix the reader will find an account of the office, as perverted by the Church of England and the Church of Rome. We can scarcely conceive any thing more different from, nay, at more utter variance with the requirements of God's Word.
ON THE GENERAL IMPORTANCE OF THE OFFICE, ETC. 17
CHAPTER II.
ON THE GENERAL IMPORTANCE OF THE OFFICE OF DEACON.
The fact that there is such an office as that of der.coii in the Christian Church, is a sufficient proof of its neces- sity. God does not act without reason ; but when we can discover the grounds of the appointment, the result is more satisfactory and convincing. Even though we could not have discovered these, our duty would not have been affected in the least degree.
It might have been thought that, as true religion quickens industry and frugality, by converting them into sacred virtues, as well as by improving the mind — as it saves men from many expensive vanities and vices to which others are exposed — so it would have led to large accumulations of Avealth. It certainly operates in this way. The countries where true religion is most prevalent, are also the countries where proportionally there is the largest amount of national resources. In- deed, some outlet is needful, such as in the propagation of the Gospel, for the accumulations which Christianity, by the improvement of the spirit and habits of its ad- herents, naturally creates. But with all this, it is part of the arrangement of the Great Head of the Church, that in every age, down to the last, there shall be poor. We
18 ON THE GENERAL IMPORTANCE OF
are to have the poor with us always, to try the liberality of the rich, to exercise the patience of the indigent — at once to teach gratitude, and humility, and dependence — the sovereignty of God — and that there is no social perfectibihty upon earth by an equality of rank and fortune, as infidel philosophers have vainly dreamed. These, and other important ends, are answered by the presence of the poor in the Christian Chui'ch. They are also to be regarded as the representatives of Christ upon earth, who chose the deepest poverty, and who wished his people to understand that, in doing a kindness to his poor members, they are conferring a favour upon himr self — such is the intimacy of their union. Nor are there only to be the poor in the Christian Church. As there are poor in the world at large, there is to be more than a usual share of poverty. The pride of wealth naturally estranges from true religion, while Christ has ever drawn the largest number of his followers from tlie humbler walks of life. That persecution too, to which all faith- ful Christians are exposed, tends to impoverish ; hence the necessity of some permanent provision for the poor in the Christian Church. And as the circumstances of so large a body of Christians call for this, so Christianity itself supplies the provision. It is one of the grand points of distinction between true religion and false, or what is substantially the same thing, corruption of the true religion — that the one is essentially liberal — carries us out of ourselves toward others; where- as the other centres all the regards of the mind and heart upon one's self; in other words, is intensely selfish ; and, with the exception of some cases, which admit of explanation, makes the unhappy man more and more
THE OFFICE OF DEACON. 19
selfish the longer he lives. Besides this general ten- dency of true religion, whether under the Old or Xew Testament form, to liberalise the heart, there are other considerations in connection with Christianity which tend to the same result. Our blessed Lord does not, like some of his professed followers, make light of tem- poral wants. He does not, in the magnitude of spiritual necessities, and the urgent duty of providing for them, overlook the ills of poverty. On the contrary, he ten- derly cares for and expressly provides for man's temporal necessities. He himself knew, from experience, what poverty is. He calls upon his people continually to pray, " Give us this day our daily bread," before present- ing any petition for blessing directl}^ personal or spiritual. And instead of absolving his people from any contribu- tions except to moral and religious objects, such as the propagation of the Gospel, he calls upon them to be as liberal, and more liberal than we can suppose the most humane men of the world, from instinctive impulse, even to become. He knows that the wealth which true Christianity is the mean of creating, well directed, is sufficient to meet all legitimate wants, whether temporal or spiritual.
It is not necessary to say any thing of the tenderness with which the Word of God speaks of the poor — its imperative commands to care for and befriend them — the blessing which is promised to those who consider their case — the curse which is denounced against those who neglect or oppress them ; let it only be remem- bered that Christ calls upon his followers to regard the pious poor as brethren and sisters, by a stronger tie than that of a common nature and common liability to
20 ON THE GENERAL IMPORTANCE OF
suffering, as children of the same Father, objects of the same eternal and electing love, and that the awards of the great day of judgment are to turn upon the mode on which men treat the poor members of His body. What can be more fitted to draw forth in a Christian heart the most intense and unwearied sympathy to a poor man, than the thought that, all indigent as he is, and out- wardly wretched, he has been chosen of God from eternity to salvation, and that he may be in heaven, at the right hand of the Lamb, before his benefactor? What, at once, more solemnizing and more fitted to open the heart in the warmest benevolence, than to think of the words of the Judge, " Yerily I say unto you. In as much as ye have done it to one of the least of these, Qiiy brethren, ye have done it unto me?" It is plain, then, there is a call for such an office as that of deacon, in as much as we are assured, on the highest authority, that there shall be poor needing its kind office in all ages, and in as much as Christianity provides, in its spirit and principles, for liberality to the poor.
I have, now, farther to remark, that such an office is required, that the liberality which true religion creates may be directed aright, and guarded against becom- ing a source of evil. This applies not only to the management of the funds for the poor, but to the general pecuniary revenues of the Church. I do not here refer to the dangers of wealth in the hands of superstition — to the mendicancy which the Church of Rome, in a variety of ways, creates — spreading hosts of beggars, clerical and lay, over the richest countries of the earth ; and to the means which she then takes to supply the indigence which she has called into existence — ways
THE OFFICE OF DEACOX. 21
which ever tend to aggrandise the priesthood, and to add to the power of the Church. Xor do I refer to her prodigious accumulations of property for the support and extension of her system of superstition, idolatry, and despotism, to the ends of the world. Men may doubt whether she deserves the name of Christian, and whe- ther, in writing of the officers of the Christian Church, her character and history should not be thrown out of the reckoning. But it is well to remember that, before the days of the Church of Rome, at least before she had risen to dangerous supremacy, in the pure and peaceful times, as they are accounted, of primitive Christianity, the most serious evils arose in the Christian Church, from the ill-regulated accumulation of wealth. Milton some- where justly remarks, that the Church w^as corrupted by money before she was corrupted by power. TVTiere it is necessary that wealth, whether for the support of the poor, or the maintenance of the ministry, or the general extension of the Church, shall be collected together, and employed by Christians, it is almost essential that there be a body of men, whose distinct office and care it shall be to administer the funds, and who shall be responsible to the Church. If there be no regulation of so important a matter — if large and ever-growing sums be committed to individuals, or to the pastor burdened with other du- ties, or to volunteer and almost irresponsible managers, or to ill-defined associations, it is evident, let the Church be as Christian as it may, sound in doctrine and public ordinances, it will not long remain so, — that, constituted as human nature is, corruption in a variety of forms, some of them, at the outset, quite innocent, will cer- tainly and speedily enter ; and that a mercenary spirit
22 ON THE GENERAL IMPORTANCE OP
and corrupt administration will, ere long, vitiate doctrine, and mould it to their own purposes.
What the nature of things, even among Christians, would thus lead us to expect, the history of the Christian Church amply estahlishcs. Without meaning to antici- pate, it may be mentioned that, in the second century, not a great many years after the apostle John had closed his eyes upon the world, the Christian Church at Rome, the metropolis of the world, was so overflowing in wealth, that she not only supported her own clergy and poor, but largely aided other churches, subsisted multitudes of Christian captives in several provinces, and even the Christian prisoners condemned to labour and perish in the mines. The impression which then prevailed, and which many Fathers afterwards diligently propagated, that the end of the world was at hand, conduced to this excessive liberality. When men, who were persecuted for their fiiith, believed that, at all events, the present state of things would not survive two or three years, it is not wonderful they Avillingly, nay lavishly, parted with their worldly treasures. Indeed, in the third century, such were the pecuniary resources of the Christian Church, that they tempted the avarice or necessities of the imperial power. Now, though there were peculia- rities in the case referred to, yet it plainly shows the absolute necessity of regulating the wealth of the Church, and that by a court of officers forming a constitutional part of the Church itself. There may, indeed there were scriptural deacons in the second century, but ere long, in the third, their office was seriously changed. They were distracted in their appropriate duties, by having part of the ministry of the Word and Sacraments
THE OFFICE OF DEACON. 23
devolved on them, while the office of Ruling elder — un- popular because a restraint upon corruption, and which, as held by a large body of intelligent men, would have operated as an indirect check upon mismanagement on the part of the deacon — began to disappear. As time rolled on, and the wealth of the Church accumulated, the traces of the scriptural deacon, though sufficiently clear to mark the original office, became more and more indistinct, till, absorbed into an order of priesthood, its wealth and power at last centred in the bishop, or the bishop of bishops — the Pope.
It appears, then, that the very liberality which Chris- tianity recommends and creates, needs to be well regu- lated by suitable church- officers ; that, apart from this, it is liable to, and soon degenerates into serious corruption. Surely this is a strong reason for maintaining the order of deacons in its exclusively scriptural functions. Doubtless the Great Head of the Church foresaw and meant to pro- vide against the dangers of unregulated wealth by the creation of such a class of office-bearers. Were it neces- sary to say any thing more in behalf of the deacon, it would be found in the circumstance, that the special care of the poor, in an official form, is conducive to the credit of Christianity. It is well knoA\ai how much the men of the world pride themselves upon their charities, and how often they charge religious men, very falsely it is true, but still charge them with being indifferent to the tem- poral wants of the poor. That men of the world some times do very generous things, and occasionally leave considerable sums, by testamentary bequest, to charitable objects, may be true. When one expects the salvation of his soul in consequence of alms-deeds, it is not won-
24 ON THE GENERAL IMPORTANCE
derful that he should be generous. The Mahommedan, who is taught by the Koran that charity opens the gates of heaven, is frequently eminent for his donations to men of the same faith and nation with himself; so is the unbelieving Jew. But whatever may be the influ- ence of instinctive feeling or self-righteous hope, it is unquestionable that the Christian, notwithstanding the large demands which are made upon him for religious objects — objects with which the men of the world do not intermeddle, yet proportionally contributes far more liberally to the temporal necessities of his fellow-men and fellow- Christians, than others. The very habit of giving encourages it, and the constraining love of Christ is not inconsistent with instinctive sympathy, but may act in the same direction. Though these things may be known by all who take the pains to consider them, the world still professes itself to be the friend of the poor man, to the disparagement of the Christian. It holds that it deals in substantial kindness, while the other contents himself with faith, as distinguished from mora- lity. To meet this common charge it is most desirable, for the honour of Christianity and the Christian Church, that they be seen in their true character as the patrons of the poor, especially the pious poor ; and how can this be better done than when it appears that a court of olficers, to watch over the interests of the poor, in the spirit of Christianity, is an essential part of the consti- tution of the Christian Church ? So long as the Church cannot point to these officers in living operation under her authority, she wants the full answer which she may and ought to have it in her power to retm-n to the charges and insinuations, whether of worldliness, or su-
OP THE OFFICE OF DEACON. 25
perstition, or infidelity. It is not enough to say that Chris- tians are charitable — far more charitable than others, unless it can be shown that the poor are so important in their eyes, and dear to their hearts, that they have a regu- lar official provision in the very structure of the Christian Church for attending to their wants, and that men are failing in Christian duty where this, in one form or an- other, is wanting. Let, however, the Christian Church be fully equipped with a large staff of laborious tender- hearted deacons, w^atching over the poor from week to week and year to year, ministering to their wants out of the donations of the Church, and treating them with the kindness of brethren and sisters ; and what is there in any occasional charitable bequest, any regular and ex- traordinary deed of benevolence, on the part of the men of the world, which could bear any comparison with such friendship ? Tried by this test, Christianity would not only be acquitted of indifference — its genuine libe- rality w^ould be established and rendered conspicuous. "We can conceive few things more dishonourable to Pro- testant Christianity, or more fitted to impair its progress, than to be able to say, with apparent truth, that it is careless of the interests of the poor — more careless than the men who make less pretension. And, on the other hand, we can conceive few things more fitted to propi- tiate the good-will of the world, which, at all events, admires benevolence, than to be able, in a way which does not admit of cavil, to show that the same religious system which alone can provide for the welfare of eter- nity, is the most active and unwearied guardian of the poor man's interest in time. This is an argument which must always be powerful, but particularly in such a day
26 ON THE GENERAL IMPORTANCE OF
as the present, -when it is to be feared irreligion and infidelity prevail to a considerable extent among the humbler classes of society — classes which were once happily strangers to the poison, and which are naturally led, from their very circumstances, to make comparisons of men and systems in connection with their care for the poor, and to consider this as almost the exclusive stan- dard of character.
THE OFFICE OF DEACON. 27
CHAPTER III.
OF THE DIVINE AUTHORITY OF THE OFFICE OF DEACON.
Though the "vvord deacon means a servant in general, and is in Scripture applied to the servants of God, whether in a more public or private capacity, — to the ministry of the Gospel, the civil magistrate, and even to our Lord himself, who is called " a servant or minister of the circumcision," because a Jew, as regarded his human nature, he confined his ministry to the children of Israel, — yet it is the name also of a distinct ecclesias- tical office. There is no question about this. It is too clear to be disputed. In the Book of the Acts we have a detailed account of the institution. The epistle to the Church at Philippi is specially sent to the deacons and ministers of the Gospel in that city ; and the same writer, in his First Epistle to Timothy, after describing the character and qualifications of a faithful minister, describes not less clearly those of the deacon ; evidently showing that the ofiices were not only distinct, but per- manent in the Christian Church. The office of deacon was to be as lasting as that of minister, and hence the counsels which are given to Timothy in regard to it ; the nature of the office is as well marked as the office itself. It has no concern with the preaching of the
28 OP THE DIVINE AUTHORITY OP
Gospel, or the administration of sacraments. There is not the slightest authority for this in the Word of God ; nay, it is directly hostile to its teaching. The deacon was appointed (see the sixth of the Acts), not because there was not a sufficient number of ministers of the Gospel, but because it was indispensable to make provision for the temporal wants of the poorer Christians, on a different plan than had hitherto been pursued. The same reasons which called for the institution of such an office at Jeru- salem, rendered it necessary in other quarters. Hence the apostle Paul addresses the deacons as well as the bishops of Philippi.* — (Phil. i. 1.) In the account, agaiuj of the qualifications of deacons, in his first letter to Timothy, there is not the slightest allusion to the preaching of the Gospel and the dispensation of the sacra- ments. It is not said of the deacon, as it is of the bishop or pastor, that he is to be " apt to teach ;" nor is it said that he is to " care for," by ruling the Church of God. These belong to the bishop or minister. The deacon's qualifications are summed up in those things most appro- priate to the office of one who has the charge of the poor and the secular affairs of the Church generally : " Like- wise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre ; holding the mystery of the faith in a pure conscience. And let them also first be proved, then let them use the office of a deacon, being found blameless. Let the deacons be the husband of one wife, ruling their children and their own houses well. For they that have used the office
* This is a proof, by the way, that the bishops in apostolic times were but ministers of the Gospel, of whom, it would seem, there were more than one at Philippi. It would be absurd to suppose, that in the sense of modern Episcopacy, there were several diocesan bishops in one town, and that in the beginning of the Gospel times.
THE OFFICE OP DEACON. 29
of a deacon well, purcliase to themselves a good degree, and great boldness in tlae faith which is in Christ Jesus." From these words several important points are ap- parent. It is obvious that though the calling of the deacon, comparatively speaking, be secular, yet that he must be a man of intelligent piety, and generally esteemed; that he has nothing to do with the teach- ing or government of the Church, or administration of ordinances, otherwise such important duties would not have been overlooked. The caution against being double-tongued and given to wine, and the love of gain; and the exhortation to proved fidelity, are all peculiarly appropriate to one invested with the charge of public funds. Nor is there any thing inconsistent with propriety in the deacon, having served his office well, being raised to that of the ruling elder, and, with suitable education, even to the ministry of the Gospel. Such cases are not unfrequent in the Church of Scotland. It may be worthy of notice, that while the counsels given regarding the bishop are in the singular number, imply- ing that the Church has one pastor, the deacons are spoken of in the plural number, intimating that there were several in each Church. This harmonizes with the idea that the deacon is the guardian of the interests of the poor, which need several. It is inconsistent with the notion that he is a preacher and dispenser of baptism. Other passages might be referred to, such as the 12th of the Romans, where " he that giveth" — evidently mark- ing the deacon — is called upon to give "with simplicity;" and the 12th of 1st Corinthians, which, under the terra " helps," describes the same class of office-bearers ; but we prefer to direct the reader's attention to the original
30 OF THE DIVINE AUTHORITY OF
institution. It is too plain, and is given with too much detail, to admit of any misunderstanding.
It would seem that at a very early period in the history of the Christian Church, before Peter had set out on his first evangelistic journey, or Saul had been converted, it was necessary to make some permanent arrangement for the support of the poor Christians. Under the remarkable influence of the Gospel, a self-denial and generosity had been manifested by the members of the Christian Church generally, which was perhaps unparalleled in the history of the world. Men parted with all that they had, sell- ing even estates, and placing the proceeds at the disposal of the apostles. While this showed the most ample confidence in the teachers, it necessarily exposed the apostles to a great deal of trouble and delicate manage- ment. They must, from the outset, one w^ould think, have appointed some of the converts to assist them, but it soon became manifest that a permanent arrangement was indispensable. Either from mere oversight, or from the converted Jews of Judea preponderating in number, so it was that suspicions and murmurs soon got up among the converted Jews from foreign parts, who spoke the Greek language, that their widows were neglected in the daily ministration. In all probability the charge was an unfounded one; but to provide against it and all similar surmises, so injurious to the cause of Christianity, and fitted so quickly to destroy the spirit of pre-eminent harmony and love wdiich characterised the first Chris- tians, the apostles considered it proper that officers should be appointed for the express purpose of taking charge of the poor and the general finance of the Church. x\s a thing right in itself, and to give the people the
THE OFFICE OF DEACOX. 31
greater confidence in the deacons, the people were called upon to elect. Having been informed by the apostles of what were the necessary qualifications, they selected seven ; and so well did the people choose, that Stephen, the first, and one of the noblest of Christian martp's, was in the number. The better to reassure the com- plaining Hellenists, the disciples seem generally to have voted for persons belonging to their party, and hence the names are Greek names. Nothing can be clearer than these statements. The origin of the office explains its nature. We have not the slightest hint of preaching or baptizing. Traces of these may appear, in connection with the office of deacon, in Ecclesiastical history, but they must be found in the Word of God ere any weight can be attached to them.
Dr Neander does not think, that from the expression " serving tables," it can be certainly inferred that the apostles alluded only to the distribution oi food among the poor widoAvs. He considers this merely one of the tables of service which they performed, and that it is men- tioned to mark more pointedly the distinction between the oversight of spiritual and that of secular concerns.
It is plain, fi'om Scripture, that the whole work of the deacon regarded the secular affiiirs of the Church, chiefly the care of the poor. This is, if possible, made more manifest by the circumstance that there seem to have been female deacons, or deaconesses, in the early Church. Paul, in the 16'th of Romans, ver. 1, commands Phoebe, a deaconess, to the attention of the Christians at Rome. tier office, v»'e may believe, would correspond to that of the deacon, and as she is expressly forbidden, on reasons assigned, to teach publicly in the Church, the inference
32 OF THE DIVINE AUTHORITY OF
is obvious, that he was equally unauthorised to undertake this duty,'and if not permitted to preach the Word, much less, may we believe, would he be permitted to admi- nister baptism or the Lord's supper. We have very little knowledge of the female deacon in Scripture, the passage in Romans being the only one where it is distinctly stated, but its very existence implies a corresponding office among male members of the Church. Probably it was intended to meet the peculiar circumstances of some Gentile Church, in which, as in the East generally, strong jealousies prevailed in connection with the female sex. It is well known how anxious the heathen were to disparage the claims of Christianity, by misrepresent- ing the character of its professors. The discharge of the duty of a deacon, in giving money to poor females, might, in such circumstances, be open to misrepresenta- tion, and hence the wisdom and delicacy of appointing females to minister to their relief.
The only thing which is or can be alleged from Scripture in behalf of the deacon being a preacher and administrator of ordinances, is the fact that Philip, one of the seven original deacons at Jerusalem, preached the Gospel in Samaria, and baptized the eunuch of Ethiopia. But the question is, did he preach or baptize in the character of deacon ? Did preaching or baptizing form any part of the original institution of the deaconship ? It is not unknown among the offices of the New Testa- ment, that a man should hold two, and sometimes act in the character of the one, and sometimes in that of the other. Thus, both Peter and John, who were apostles, and so possessed an extraordinary office, which could not be transmitted to others, were at the same time, as
THE OFFICE OF DEACON. 33
they themselves inform us, " elders" or presbyters, — pastors — ordinary ministers — in which capacity they could have successors, and transmit powers to all faith- ful ministers lawfully called, to preach the same Gospel ^ruth. Though Philip, then, was a deacon, this did not preclude him holding tmother office, and what that is, we are informed in Acts xxi. 8, where he is expressly called an Evangelist, an extraordinary office, which con- stituted him who bore it the companion and assistant of apostles, able to confer miraculous gifts on others, &c. It was as evangelist, then, not as deacon, that Philip preached and baptized; and this is the more certain, when it is remembered that the office of deacon was, as might have been expected, regarded as the humblest in the Christian Church, and, where its duties were well discharged, opened the way to a higher office. The Apostle Paul, when treating of the subject, expressly says, " They that have used the office of a deacon well, purchase to themselves a good degree." There can be little question then, that Philip, having acquitted him- self excellently as a deacon at Jerusalem, when the persecution arose with the death of Stephen, was clothed with the higher office of Evangelist. It is certain that we find him travelling about as a missionary in Samaria, during which time he could not be acting the part of a deacon, attending to the wants of the poor widows at Jerusalem. When we next meet with him, at the distance of 20 years, he is resident at Cesarea, and bears the name of an Evangelist — a residence which would equally unfit him for the deaconship to which he had been originally appointed. In connection with Philip's being denominated an evangelist, it may be
34 OF THE DIVINE AUTHORITY OF
noticed that, in Paul's summary of offices, " for the perfecting of the saints," &c., there is no mention of the deacon, ^vhich might have been expected had that office embraced preaching and baptizing, with the care of the poor. It is said, " And he," viz., the Lord Jesus, " gave some, apostles ; and some, prophets ; and some, evangelists ; and some, pastors and teachers" — evidently including the ordinary as well as the extraordinary offices — " for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." 'There is no reference to a preaching or baptizing deacon.
The case of Stephen, another of the seven, is some- times appealed to. It is said that his address was uttered as a preacher ; but there is not the slightest evidence of this. He defended himself at the bar of his enemies as any other good man, as any humble female might have done in the same circumstances. Nothing of a public official character appears. Indeed, it would be the duty of all private Christians to lift up a similar testimony for Christ at the present day, were they persecuted in the same way. If the discourse of Stephen constitutes him an ordained preacher of the Word, and administrator of its ordinances, then all the martyrs of Scotland, and of every other land, male and female, have, in the same sense, been clothed with the pastoral office. Few pretences can be more absurd than that the deaconship involved more than, the care of secular interests. Well may we conclude with Thomas Scott, the commentator on the Scriptures, and a minister of the Church of England, that the office of deacon was evidently intended to take care of the propertij^ not of the pastoral carc^ of the Church.
THE OFFICE OF DEACOX. 35
CHAPTER IV.
TESTIMONY OF ANCIENT ECCLESIASTICAL HISTORY TO THE OFFICE OF DEACON. PART I. With regard to the primitive Cliiirch, there seeras no reason to doubt that, in its earliest and purest times, the scriptural office of deacon was recognised and maintained in its purity. Whether it was so or not, is of little con- sequence as a matter of evidence, in as much as, Avith all sound Protestants, where the testimony of Scrip- ture is clear, the question is at an end, whatever may have been the views or the practice of a fallible church and fallible men in after ages. It is obvious, from the inspired record, that the Christians in apostohc times W'Cre called upon to lay by a portion of their pro- perty on the first day of the week, as God had pros- pered them, for the service of the Church and of the poor. This, as a fixed practice in the Church, of which every Sabbath, as well as the wants of their Christian brethren and sisters, reminded them, was not likely soon to be forgotten. Accordingly, down to the age of the emperor Julian, the apostate, in the middle of the fourth century (a.d. 3o0), it appears that the practice was uni- versal. It was this which led the heathen to exclaim, " Behold how these Christians love one another /' and it was this which led Julian to say, " It is a shame that,
36 TESTIMONY OF ANCIENT ECCLESIASTICAL HISTORY
when the impious Galileans relieve not only their own people, but ours also, our poor should be neglected by US." And again, " Beginning with their love-feasts and the necessity of tables (for not only the name, but the thing is common among them), they have drawn away the faithful to impiety" — that is, heathens to Christianity. No testimony could be more unexceptionable to a no- torious fact. So systematic a procedure points to an appropriate office.
To descend to more specific testimonies which name the office of deacon : there is not only nothing said (so far as I have been able to discover) in the strongest passages bearing on the constitution of the Christian Church, for the first 200 years after Christ, inconsist- ent with the scriptural views of the office, but the allu- sions of Clemens Romanus, Hermes, Polycarp, Ignatius, Justin Martyr, and Clemens Alexandrinus, the primitive writers of that period, are all in strict accordance with the ecclesiastico-secular nature of the deaconship. No candid man reading their testimonies, or rather allu- sions, would ever dream of a preaching and baptizing deacon. Even in Ignatius, supposing the epistles at- tributed to him trustworthy, there are certainly three offices spoken of. The three Presbyterian offices of pastor, ruling elder, and deacon, however, are as na- tural an explanation as any other. An unwarrantable change in the nature of the office took place about the middle of the third century (a. d. 250); but before, at, and after that date, testimonies can be quoted indicating how the office was contemplated by the apostolic Church. Though few men, who have even partially explored antiquity, and who are acquainted with the corruptions
TO THE OFFICE OF DEACON. 37
of the third century, will care much for authorities after the A.D. 200; yet we may subjoin one or two notices. The traces of incipient error will become the more ap- parent. Tertulhan, a.d. 200, writing of baptism, says, " The right of giving this ordinance belongs to the high- est priest, who is the bishop, then to elders and dea- cons^ yet not without the authority of the bishop, for the sake of the honour of the Church." This being secured, peace is secured, otherwise even the laity have the right. This plainly shows that, in the time of Ter- tullian, the deacon did not baptize as the deacon in the Church of England now does, as a right belonging to his office — that it was merely a permission from the bishop or minister in cases of necessity, cases of such necessity that even private Christians might baptize. This indirectly proves that the deacon's office was still confined to the serving of tables.
Cyprian, a.d. 250, in his 73d Epistle, says, " Whence we understand that it is lawful for none but the presi- dents of the Church (that is the pastors) to baptize and grant remission of sins." Of course, this excludes the baptizing deacon ; while the passage incidentally shows that Cyprian's bishop or president of the Church is just the parochial pastor. None will contend that the diocesan bishop alone can baptize. Firmilian, a con- temporary of Cyprian, in the 7oth Epistle of the latter, could be quoted to the same effect.
The Rev. Mr Riddle, a minister of the Church of Eng- land, in his " Ecclesiastical Chronology," under date a.d. 286, says, " The apostolic constitutions and canons are generally supposed to be a forgery of about this date." They probably contain remnants of earlier compositions, but the work as a whole, although attributed to Clement
38 TESTLMONY OF ANCIENT ECCLESIASTICAL HISTORY
of Rome, appears to have been compiled towards the close of this century, with a view to support the fictitious pretensions of bishops, and to assist the growth of Epis- copal power. Many Episcopal writers found much upon this w^ork ; and no wonder, since it smiles upon their favourite views. Yet such notices of the office of deacon occur as the following : — " The deacon must give nothing to any poor man without the bishop's knowledge and consent ;" evidently intimating that his business lay with the distribution of charity. " If any be found sitting out of his own place, let the deacon reprove him, and let him be conducted to a proper place. Let the deacons take care that none whisper, sleep, laugh, nod, &c. After the catechumens and penitents have retired, let the deacons prepare for the celebration of the Eucharist." Here the deacons are represented, not as an order of priesthood presiding, but rather as taking a subordinate charge of the external order and decorum of the Church — such as would com- port with a secular office.
Jerome, a.d. 360, one of the most pious and learned of the Fathers, asks, in his letter to Evragius, when condemning a person who had raised deacons above presbyters, " Who can endure it, that a minister of tables and of widows should proudly exalt himself above those at whose prayers the body and blood of Christ is made?" plainly excluding deacons from being an order of the clergy. I might refer to various ad- ditional testimonies quoted by Rutherford, in his " Due Right of Presbytery" — such as Sozomen's, that the office of the deacon was to keep the Church's goods ; Eusebius, that the care of the poor, and the keeping of the Church and its vessels, were committed to the
TO THE OFFICE OF DEACON. ;39
deacons ; Ruffinus, that when there ivas no presbyter^ that is elder ^ present^ the deacons might distribute the elements of the Lord's Supper ; but it is unnecessary. I may merely state, that the sixth General Council of Constantinople, a.d. 692, acknowledged '•''the Scripture deacojis to be no other than overseers of the poo7\ and that this wasthe ojjinion of the ancient fathers" — (Canon 16.) What a change, then, must notoriously have taken place by this time on the original constitution of the Christian Church! Neander, the celebrated German professor of Church History, in his " History of the Christian Church," p. 40, says, " Though many other secular employments were added to the original one, yet the fundamental principle (the relief of the poor), as well as the name of the office remained. In later times (referring to Cyprian and Origen), we still find traces of the distribution of alms being considered as the peculiar employment of deacons."
Do any, after all, wonder how an office plainly secular should, so early as the middle of the third century, be changed in its nature into the spiritual. We beg to assure them that, to one acquainted mth the general state of the early Chm'ch, there is nothing in this cir- cumstance to awaken incredulity. By this time, apart from doctrine, serious corruptions had been introduced into the practice of the Church. In the third century, Cyprian speaks of the administration of the Lord's Sup- per to infants as a common practice ; while, within 50 years from the apostles, water was mixed with the w4ne used in the Supper, and ere long this was contended for as a divine institution ! Before the close of the second century, subdeacons, acolythes, exorcists, and other lower officers, quite unknown in the apostolic Church, had
40 TESTIMONY OF ANCIENT ECCLESIASTICAL HISTORY
been introduced; while shortly after, other orders of metropolitans — patriarchs, archbishops — all inconsistent with the equality of bishops, and condemned by intel- ligent Episcopalians as human inventions, appeared in the higher circles of the Church. In the fourth century the clerical imparity was established. In such circum- stances, is it wonderful that the office of deacon should be early corrupted from its simple original design ?
It is easy to see how, in the progress of degeneracy, the office should be perverted from its original use. When the pastor had become careless and slothful, and the office of ruling elder unpopular, because calling for the exercise of discipline had disappeared, it was natural to devolve preaching and the administration of the sacraments on the deacon ; while the bishop occupied himself with the government of the Church, as at once more easy and congenial. In the meantime, in the progress of ambition the deacon would be nothing loath to rise to a higher step, and assume what would be considered more honourable functions. Possessing, however, the key of the Church's chest, the office could never be despised, in periods when the mercenary be- came a marked feature in the Church's history. Hence we find, that in the progress of decline the deacons were converted into archdeacons, and, in a.d. 400, they were next in influence to bishops, and so superior to many pasters of the period. Their power rose as the Church decayed in character. Riddle, in his "Ecclesiastical Chronology," under A.D. 1072, says, "Archdeacons, as representatives and commissioners of the bishops, were guilty of many flagrant abuses of their station and in- fluence,— an evil which subsequently led to the abridg- ment of their authority, and the appointment of bishop's
TO THE OFFICE OF DEACON. 41
officials or vicars." TVhat a change was this from the humble deacon of apostolic times — the meek dispenser of alms to the poor turned into the representative and commissioner of lordly bishops, who ruled the clergy of a province with a rod of iron ! As the religious houses were multiplied, and at once created and fed crowds of beggars, the office of deacon, in its scriptural meaning, would naturally perish.
I cannot do better, in concluding this part of the sub- ject, than quote the words of a prelate of the Church of England. The bishop (Croft), in his work entitled, " Naked Truth," p. 49, says, " Whether this of deacon- ship be properly called an order or an office, but certainly no spiritual order ; for their office was to serve tables, as the Scripture phrases, which, in plain English, is nothing else but overseers of the poor, to distribute justly and discreetly the alms of the faithful, which the apostles would not trouble themselves withal, lest it should hin- der them in the ministration of the word and prayer. But as most matters of this world, in process of time, deflect much from the original constitution, so it fell out in this business ; for the bishops, who pretended to be the successors to the apostles, by little and little, took to themselves the dispensation of alms, — first, by way of inspection over the deacons, but at length the total management; and the deacons, who were mere lay officers, by degrees crept into the Church ministration, and became a reputed spiritual order, and a necessary degree and step to the priesthood, of which I can find nothing in Scripture and the original institution, nor a word relating to any thing but the ordering of alms for the poor." For additional extracts from this rare trea- tise, vide Appendix.
42 TESTIMONY OF MODERN ECCLESIASTICAL HISTORY
CHAPTER V.
TESTIMONY OF MODERN ECCLESIASTICAL HISTORY TO THE OFFICE OF DEACON.
PART II. CHURCHES OF THE REFORMATION.
When the Reformation of the 16th century dawned, and men, abandoning human traditions, reverted to the "Word of God as the exclusive standard, they clearly saw the wisdom and obhgation of the office of deacon, as a permanent institution of the Christian Church, and proceeded forthwith to revive it in the Churches which they were honoured to rear. Indeed, ages before the Reformation, strictly so called, the AYaldenses bore testimony to the office of deacon. They reach up almost to apostolic times ; and yet Gillis, one of their historians and pastors, gives us the confession of their ancient as well as modem faith, from which these words are an extract : — Art. 31, " It is necessary for the Church to have pastors esteemed sufficiently learned and exemplary in their conduct, as well to preach God's "Word as to administer the sacraments, and watch over the sheep of Jesus Christ ; together with the elders and deacons^ according to the rules of good and holy Church discipline, and the practice of the primitive Church." There is not a word here of preaching and baptizing deacons. On the contrary, this usurpation is excluded. "Wickliffe, *' the Morning Star of the Refonnation," its
THE OFFICE OF DEACON. 43
precursor by nearly 200 years, held that there are but two orders of clergy — the priest and the deacon — and disclaims the bishops, ^\-ith the many other varieties of imparity. It is probable that, by orders of clergy here, he meant to be popularly understood as speaking of office-bearers in the Church.
Tyndal, a.d. 1526, the first translator of the Scrip- tures into Enghsh, and very appropriately a martyr for his work, after speaking of the bishop or presbyter in the primitive Church, says, '* Another officer they chose, and called him deacon, after the Greek — a minister in Enghsh — to minister alms to the poor." Lambert, a martyr of the same reign, could be appealed to to the same purpose ; and so might Archbishop Cranmer, and many of his prelatic brethren, in " The Institution of a Christian Man," which they approved and pubhshed in 1537, and which maintains that there are only two orders, deacons and presbyters. From the view which is given of the pastoral and ministerial ftmctions of the presbyter, it is plain that the other office points to a different class of duties. Turning from Britain to the Continent, we find Ursinus in Germany, the learned contemporary of Luther and Melancthon, accurately de- scribe the different office-bearers of the Church as a Presbvterian would do, and conclude bv describinor the deacons '• as ministers (or servants) elected by the Church to take care of the poor and distribute alms." Buddceus, another Lutheran, and eminent professor of divinity at Leipsic, giving an account of the government of his own church, mentions the office of deacon, and asserts that it had been perverted, in process of time, from the guardianship of the poor., to which it had
44 TESTIMONY OP MODERN ECCLESIASTICAL HISTORY
been expressly devoted by the apostles. In accordance with these views, the Lutheran Church, after all the decline which it has experienced, adheres to the office of deacon, not as an order of clergy, but as a guardian of the poor, and, at the present day, administers their aifairs through deacons in every congregation. So little foundation is there for the idea of a clerical order of deacons, that, if I am not misinformed, even the modern Swedish Church, which is practically Episcopalian in its government, disclaims the notion of deacons as an order of ministers.
If we now pass to the Genevan and Swiss Churches, Ave shall be at no loss to ascertain their sentiments on the subject of the deaconship. Calvin, the great reformer, to whom these and all the Churches of the Reformation were deeply indebted, expresses himself with his usual clearness and decision. In his celebrated " Institutes," published in 1536, he says (Book iv. chap. 3), in speak- ing of the permanent offices of the Church, —
" The care of the poor is committed to the deacons. Although the word deacon has a more extensive mean- ing, yet the Scriptures expressly call them deacons to whom the Church has given in charge the distribution of alms and the care of the poor ; and hath appointed them, as it were, stewards of the common treasury of the poor, whose origin, institution, and office, are described by Luke, in Acts vi., &c., &c. Behold what manner of deacons the apostolic Church had, and what manner of deacons it becomes us to have, in conformity to their example." Again (Book iv. chap. 5), there is the fol- loM'ing passage, in which he condemns the unscriptural views of the office entertained by Prelatic churches : —
TO THE OFFICE OF DEACON. 45
" Now let the deacons come forth, and that holy dis- tribution which they have of the Church's goods : although they by no means, at present, create their deacons for that purpose, for they (viz., the Roman Catholics) enjoin upon them nothing else but to minister at the altar, to read or sing the gospels, and to perform, I know not what, trifles. Nothing of the alms^ nothing of the care of the poor, nothing of the whole function which in former times they executed. I speak of the very institution ; for if we have a respect to what they do, it is not in itself an oflice, but only a step towards the priesthood. Therefore^ they mock the Church ivith this lying deaconiy. Truly therein they have nothing like either the institution of the apostles or ancient usage."
In accordance with these views, we find that the Second Confession of the Helvetic (Swiss) Churches, published in 1566, strongly condemns unauthorised offices in the Church, in these terms : — " In process of time there were many more ministers brought into the Church. For some were created patriarchs, others archbishops, others suffragans, others metropolitans, archpriests, deacons, subdeacons, acolythes, exorcists, queristers, pastors, and I know not what a rabble be- sides. Cardinals, provosts, and priors ; abbots, greater and lesser ; governors, higher and lower ; but touching all these, we pass not a rush what they have been in time past, or what they are now. It is not sufficient for us. Forasmuch as concerneth ministers, we have the doctrine of the apostles." — Harmony of Confessions, chap, xviii., p. 235 ; London, 1 643. The same admir- able document, in reference to the point more immedi-
46 TESTIMONY OF MODERN ECCLESIASTICAL HISTORY
ately before us, under the head of the " Goods of the Church," has these sentences : — " The true use of the Church goods was, and now is, to maintain learning in schools and in holy assemblies, with all the service, rites, and buildings of the Church ; finally, to maintain teachers, scholars, and ministers, with other necessary things ; and chiefiy for the succour and relief of the poor. But for the lawful dispensing of these ecclesias- tical goods, let men he chosen that fear God, wise men, and such as are of good report for government of their families. But if the goods of the Church, by injury of the time, and the boldness, ignorance, or covetousness of some, be turned to any abuse, let them be restored again, by godly and wise men, unto their holy use, for they must not wink at so impious an abuse. Therefore we teach, that schools and colleges wherein corruption is crept in doctrine, in the service of God, and in manners, must be reformed — that there must order he taken godlily, faithfully, and wisely, for the relief of the poor." — (Cap. xxviii. p. 355-6.) It is plain, from the Scripture qualifications referred to, that the men spoken of in the above paragraphs are the deacons ; indeed, they are elsewhere denominated " the overseers and watchmen of the Church, who did distribute food and other necessaries of the Church." It may be noticed, in passing, that there was a peculiar call for such an office as that of deacon at the period of the Reforma- tion, and for many years after. Independently of Scripture obligation, and the care of the poor, it was urgently necessary to guard the general patrimony of the Church against neglect, and also to prevent dila- pidation and alienations. This duty could not be well
TO THE OFFICE OF DEACOX. 47
attended to by tlie ministers and elders without injury to their spiritual office, and hence the propriety of com- mitting it to the deacon. To give the greater weight to the views of the Helvetic Confession, it may be stated that it was approved and subscribed, not only by the Tigurines (inhabitants of Zm-ich) themselves, and their confederates of Berne, Scaphusia, Sangallia, Rhetia, Milan, and Bienna, but Geneva, Savoy, Poland, and likewise the Churches of Hungary and Scotland.
If from Switzerland we pass to France, and ask what were the views of its illustrious Protestant Church on the subject of the deacon — a Church which produced many of the most able and learned ministers to whom the Reformation gave birth — we find its sentiments con- tained in these words : — Art. 29, " We believe that the true Church ought to be governed by that regiment or discipline which our Lord Jesus hath established, to wit, so that there be in it pastors, elders, and deacons, that the purity of the doctrines may be retained — vices repressed — the poor^ and others that he in misery^ ac- cording to their necessity^ may he provided for — and that there may be holy meetings for the edifying both of small and great." — [Harmony ^^. 253.) It is well known that there is fearful mendicancy, especially in particular districts of France, — not an occasional but constant evil. There can be Httle question that it is the Popery of the land, and not any thing in the character of the people or constitution of the country, which lies at the root of it. Few men M'ere ever more noted for their industry and skill than the French Protestants. Some of the most honoured names in the United States, whither they were driven by persecution, belong to the number. Most
48 TESTIMONY OF MODERN ECCLESIASTICAL HISTORY
of the countries of Europe, too, have heen indebted to their perseverance and ingenuity. The French Church seems to have made extensive use of the office of deacon. In the account of " the Ecclesiastical Discipline of the Reformed Churches in France" (London, 1642), there are two chapters devoted to an exposition of their duties ; a number of important points also, connected with the administration of the office, are authoritatively deter- mined. We are informed that " the office and duty of the deacons is to receive, gather, and distribute, by the advice of the consistory, the monies of the poor, the pri- soners, and the sick ; and to visit and take care of them. The office of deacon is not to preach the Word of God nor to administer the sacraments; yet, nevertheless, yor the necessity of the time^ may the consistory elect and choose both some elders and deacons, to catechise in the households ; they are forbid, however, to catechise publicly ; are exhorted to exercise the office as long as they can ; and are guarded against pretending to any supremacy or domination over one another."
The spirit and language of the Confession of the Bel- gic Churches, formed in 1566, are similar to those of their French brethren. The Confession was revised and approved by the Dutch Synod of Dort, in 1618 and 1619. " We believe," say the Protestant Presbyterians of Belgium, " that this true Church ought to be governed by that spiritual regiment which our Lord hath taught us in his Word, viz., that there be ministers or pastors to preach God's Word and to administer the sacraments ; that there be also elders and deacons, who, together with the pastors, might make up, as it were, an ecclesiastical senate ; that by these means true religion might be pre-
TO THE OFFICE OF DEACON. 49
served, and true doctrine propagated every where ; that offenders be censured and restrained in a spiritual way ; that likewise the poor and affiicted be relieved with aid and comfort, according to the several necessities of every one ; so that all things in the Church be done decently and in order, when faithful men shall be chosen accord- ing to the rule prescribed by Paul in the Epistle to Timothy." — Ecclesiastical Discipline, p. 62.
The Dutch Church is not less clear. Junius, one of its earliest and most learned professors of divinity, a contem- porary of the first reformers, writes fully on the subject of Church government. He maintains that pastors, ruling elders, and deacons, are the only three scriptural orders of Church officers, that they are set forth in the Word of God, and existed in the primitive Church. Of deacons he says, that they " are appointed to collect and distribute the alms of the Church." At a later day, three eminent professors of theology, Polyander, Thysius, and Walseus, in a joint work (" Synopsis Theologige Disputat." 42), maintain the same doctrine. They contend that the deacon is of apostolic institution — that he is intrusted with the Church's treasure — that it is his duty to take care of the poor. They expressly declare that they considered the Church of Holland, in retaining these officers, as following the example of the Apostolic Church.
Passing from the testimony of individuals to more authoritative documents, we find that the Synod of Dort, composed of some of the most learned divines who were ever assembled, several from foreign countries, solemnly declaring that the true Church must be governed by that spiritual policy which our Lord hath taught in his Word,
50 TESTIMONY OF MODERN ECCLESIASTICAL HISTORY
and that it comprehends " elders and deacons^ who, to- gether with the pastor, form the council of the Church." — Netherlands Confession, Art. 30. And still farther, in the "Corpus Disciplina3" of the Dutch Churches (Lon- don, 1 645, pp. 8,4), there is a section devoted to deacons. The foUoAving are some of the points : — " Their office is diligently to collect and preserve the alms and other means belonging to the poor ; they are to distribute the same, faithfully and discreetly, according to the need of such as are in want, whether inhabitants or strangers, by common consent and plurality of voices ; to visit and comfort the needy, and to look that the alms be not misemployed." The form for ordaining elders and deacons is given in four pages (37-41). The same " discipline" is observed by the Dutch Churches in Bri- tain, as well as in their native country.
In harmony with these things, it appears from Dr Stevens' " Brief View of the Dutch Ecclesiastical Esta- blishment," 1838, that the office of deacon is in vigorous operation in the Dutch Church at the present day. Those who hold it in larger towns, have a court of meet- ing of their own, and so important is the office deemed, that in conjunction with the elders, the deacons have the appointment of the ministry. It is doubtless in part owing to the importance attached to the office, and its excellent services, that the poor of Holland are, it is generally understood, among the best attended to in Europe.
It is unnecessary to refer to the testimony of other Reformed Churches. That of Scotland will be consi- dered separately. It may simply be mentioned, that the Puritan or Presbyterian Church of England of the 1 7th
TO THE OFFICE OF DEACON. 51
century, entered into the same views of the office of deacon as the earher Churches of the Reformation. The form of Church government agreed upon at Westmin- ster, and adopted by the General Assembly of the Church of Scotland in 1 645, is an ample proof of this ; as also the writings of the Presbyterian ministers of London, who always contended for the office of deacon as distinct from others, and permanent in the Christian Church. — Vide Jus Divinum Regiminis Ecclesiastics. London, 1646, pp. ]60, 161.
In concluding this part of the subject, and in connec- tion with the above, it may be noticed that the Non- conformists of New England did not differ from their brethren in this country. On some points of Church government there may have been diversity of opinion, but here they were at one. In the platform of Church government agreed upon at Cambridge, in 1649, the deacon is spoken of in these terms : — " The office and work of a deacon is to receive the offerings of the Church, gifts given to the Church, and to keep the treasury of the Church, and therewith to serve the tables which the Church is to provide for, as the Lord's table, the table of the ministers, and of such as are in neces- sity, to whom they are to distribute in simplicity. The office, therefore, being limited unto the care of the tem- poral good things of the Church, it extends not to the attendance upon and administration of the spiritual things thereof, as the word, the sacraments, and the like." — (Cap. viii.) Under the title of " Heads of agree- ment assented to by the United Ministers, formerly called Presbyterian and Congregational," we find, that upon the office of deacon they are entirely at one.
52 TESTIMONY OF MODERN ECCLESIASTICAL HISTORY
It may be added that, with mconsiderable exceptions, the Congregational Churches, both of this country and of the United States, have in all ages agreed with the Presbyterian Church throughout the Avorld in regard to the deacon. In many cases, from particular circum- stances, the power of the deacon may have been, and may be, too extensive as compared with pastors, and lie may be admitted to the function of teaching and ex- horting ; but in this case, it is not as deacon^ but as Christian brother, that he teaches. In almost every case, the principle is, that the office of deacon is a secu- lar office, and has no connection with the preaching of the word or the administration of the sacraments. This, we maintain, is the indubitable doctrine of Scrip- ture on the point. Hence it appears that the whole Presbyterian and Congregational Churches of the world, forming a vast proportion of the entire Protestant com- munion, though diffi-ring upon other points, are here unanimous. Surely this is no small testimony in behalf of the office as a scriptural office, the more especially when taken in connection with the views of the Churches of the Reformation from the earliest periods. On the other hand, surely it is little to say of any Protestant Church, that, looking through Christendom, she can find none but the Church of Rome to countenance her in her views of an important office in the Church of Christ, — an office, upon the correct administration of which, the most important results are suspended. Whether is it the more likely that the harmony is the harmony of the truth, or the harmony of error ?
ON THE (*rALIPICATI0N3 OF DEACONS, ETC. 53
CHAPTEE VL
ON THE QUALIPICATIOyS OF DEACONS, AND MODE OF APPOINTMENT.
Clearly as the Divine authority of the office of deacon may be made out, a most important inq^uiry remains. — what are the quaHfications for the discharge of the dnries of the office ? Without these the office degenerates into a mere name. Happily we can be at no loss to know. .Scripture is yery ftdl on the subject, and we cannot do better, in the following observations, than make a few remarks on its requirements. The simple circumstance, that so many of the qualifications which the inspired volume demands in the deacon, it also demands for the bishop or pastor, is a plain proof of the high use and estimation of the office. Stirely it cannot be proper for us, or for any Christian Church, to neglect what the "^Vord of God so strongly recommends : so much in- spired writing was not intended to be in vain 1 Super- natural gifts, in primitive times, doubtless made up for some qualities which now must be obtained by ordinary means, — such as a fair education fitting for the usual busine^ of life. It is taken for granted that deacons possess this measure of knowledge and its instruments. Without them they would be obviously unfit for the management of the business of the poor, and of the
D
54 ON THE QUALIFICATIONS OF DEACONS,
Church. These, to allude to nothing higher, demand arithmetic. It may be added, that it is not enough to possess some of the qualities in considerable force ; it is necessary that the individual enjoy a fair share of them all. Apart from this, he cannot be a good deacon, whether in town or in country parishes.
Let us now advert to the qualifications which Scrip- ture has detailed. At the original institution three were mentioned. The seven deacons were required to be men, 1*^, of honest report; 2f?, full of the Holy Ghost ; 3rf, of wisdom. In a case on which the peace of the Church, and the welfare of its private members w^ere obviously suspended, superior character was essen- tial. It was necessary, first of all, that the deacons be men of tried integrity, of an honesty which was above all suspicion. Money and other delicate interests were to be committed to them — interests as to which their fellow- men were peculiarly jealous; hence, it was necessary not only that they be honest, but of honest report, that they should bear a good reputation among the members of the Church, and in society generally. Though a man be of the strictest integrity in heart and conduct, yet if he do not sustain a blameless reputation with others, he is not fit for the deaconship. Next, they were to be men of the Holy Ghost, men of decided piety, under the teaching and sanctifying grace of the Spirit. This is essential to animate with that activity, love, fidelity, zeal, and perseverance which the duties of the office demand. It is only true piety which, during a long succession of years, will sustain the heart in ten- derness to the poor amid trials and difficulties, and which will uphold the deacon in the unwearied, and
AND MODE OF APPOIXTMENT. 55
sometimes unrequited care of the house of God. And, lastly, he is to be a man of wisdom, a man of discern- ment and prudence, not carried away by the impulse of his feelings ; but one able intelligently to judge be- tween real and unreal cases of indigence, the proportion and manner in which charity should be dispensed, the best advice which the circumstances, not only of the poor, but of the Church generally, in perplexing seasons may require. Such were the comprehensive qualifica- tions for which the apostles called, and they did not call in vain. Seven men were immediately found who bore them all. In Stephen and Philip, the only persons of whom we have any farther notice, the developement of spiritual character and usefulness is deeply interesting. Their names are suf&cient to honour the new order of deacons.
But from the earliest let us turn to a later statement of qualifications, detailed by Paul in the 3d chapter of 1 st Timothy. They are more minutely given, but there is no inconsistency with the former.
1. The deacons were to be grave, not austere or morose, but of dignified gravity. Few things are more injurious to Christian influence, or more unsuitable for one whose business it is to deal in cases of distress and Christian distress, than levity, or even excessive pleasantry and lightheartedness. All instinctively feel that this is unbecoming. It never recommends the Gospel or the Christian Church to the favour of any.
2. They must not be double-tongued, — in other words, they must be sincere. A deacon, to be relieved from the annoyances sometimes connected with the discharge of his duties, is tempted to put the poor off with in-
56 ON THE QUALIFICATIONS OF DEACONS,
sincere words — to say one thing to one man, and an opposite to another. He is in danger also, perhaps, of promising to the pastor, and not fulfilling. This is justly- fatal to character and to usefulness. It prevents confi- dence and creates contempt. The deacon, then, must be sincere.
3. It is not less essential that he be temperate. Fresh from the corruptions of Heathenism, not a few of the primitive Christians were exposed to tempta- tions, which we would scarcely expect to find asso- ciated with the name of office-bearers in the Church. The deacon must not be given to too much wine. His office m9,y sometimes carry him into social meetings, but he must shun every tendency to excess. Intemper- ance not only destroys credit, and unfits for the dis- charge of official duty ; it mars religious character ; it unfits for devotion, and lays the man open to a multi- tude of other sins. Who can conceive any thing more incongruous than a drunkard to be a distributor of alms to the pious poor, and a leading manager in the external affiiirs of the house of God, paying the minister, &c, ?
4. He must be free from avarice, — not greedy of filthy lucre. Considerable sums pass through the dea- con's hands for the use of the poor and of the Church. He will, if he seeks them, find opportunities for mis- appropriation and embezzlement ; hence the importance of being superior to the temptations of avarice, both for his own sake, and to encourage the Church members to give liberally. I need say nothing of the incongruity of a hard-hearted, narrow-fisted deacon, starving the poor, keeping the minister in pecimiary anxieties, and all the while secretly enriching himself. "What charac-
AND MODE OF APPOINTMENT. 57
ter can be more detestable ? what spirit more fatal to every thing which deserves the name of religion ?
5. He must be well acquainted with the doctrines of the Gospel. This is the meaning of " holding the mystery of the faith." His previous qualifications imply a know- ledge of divine truth ; but his knowledge must be supe- rior. He must be familiarly acquainted with the gospel of salvation, so that he may be able to speak of it, and to commend it to others, especially when dealing out among them the donations of charity. A pious intelli- gent deacon may, in giving, make his alms preach. He may, from the bread which perisheth, mount up to the true bread which came down from heaven, and bestow upon the indigent better gifts than money. But,
6. The knowledge of the Gospel is not enough. The Christian Church is apt to err in regard to the spiritual character of deacons. Drawing a just distinc- tion between their office and that of the ruling elder, she may sometimes be tempted to speak as if good moral character, apart from piety, would suffice for the deaconship ; but this is a serious mistake. While the office of elder demands superior Christian excellence, every office in the Church requires, and should possess decided piety. Not only is this indispensable for the deaconship itself, but because the office may be a step to a higher. Hence the apostolic counsel and quahfica- tion. The well qualified deacon must hold the mystery of the faith " in a pure conscience." He must be strongly and conscientiously attached to it. He must be prepared to make sacrifices for it. He must not abandon it for the world, — in short, he must be con-
58 ON THE QUALIFICATIONS OF DEACONS,
scientious and resolute. What a comfort to a faithful pastor, to feel himself surrounded by such deacons. While the poor do not suffer, what a strengthening does an office -hearer of this character impart to the Church, and to those associated in the same labours with him. How must the deep and unalterable im- pression of gospel truth, too, upon the heart sustain under difficulties and perplexities, and encourage him to persevere in his work.
7. The deacon must be proved previously to entering on his labours. The office is highly important and res- ponsible. Every one is not qualified for its duties, and yet his unfitness may not be immediately obvious. Hence the advantage of an antecedent trial. The very fact of resorting to it proclaims the seriousness of the duties, while it provides that the Church shall always enjoy the services of the most able officers. It seems to be intended that the deacon shall be a young man as compared with the elder. Hence, by Mosheim and others, nonfat, young men is interpreted of deacons. This renders any invidiousness connected with a preli- minary probation less felt.
8. The deacon must be the husband of one wife. Not that he must always be married (though a man who knows from experience what family ties are, will better sympathize in the family distresses of the poor), but that when he is married he must have but one wife. It may seem singular to us, that such an exhortation should be necessary in connection with any office-bearer of the Church, but we must remember that the great body of the early Christians consisted of those who had recently been Heathens. In these circumstances, there
AND MODE OF APPOINTMENT, 59
was no small danger even of renewed men retaining, or thinking lightly of Pagan customs most discreditable to Christianity. Hence the qualification before us. It is scarcely necessary to add, that the great original law of marriage, binding in all ages, is one wife to one husband, — that there is no approval of polygamy in the Word of God, — that most of those who practised it in Old Testa- ment times suffered for it — that there is only one case recorded for the first 2000 years of the world's history, and that apparently associated with crime and the Di- vine displeasure. Even were the practice lawful, it is plain, that in a deacon it would be most unwarrantable, and occupy time and attention which should be devoted to the interests of the poor and of the Church. Be- sides, apart from other things, it would draw many seri- ous evils along with it.
9. The last qualification of character which is de- manded of the deacon, is ruling well his own family — " Ruling their children and their own houses well." This may seem a small matter in a public servant of the Church, but both as indicative of character and con- ducing to usefulness, it is most important. The deacon is, to a certain extent, a ruler ; and it is the principle of God's providence to prepare men for a higher govern- ment by previous success in a lower. Those who acquit themselves well in the humbler, will be found the best qualified for the higher relations of life. Hence the im- portance of deacons ruling their own houses well. It will train them for public usefulness. And more than this. There are few things which, in the estimation of the world, discredit the head of a house more than hav- ing no authority at home, and bringing up a disorderly
60 ON THE QUALIFICATIONS OF DEACONS,
and disliked family of children. The men of the world often boast, in this respect, of their good management, and have no patience for slovenliness and unruliness on the part of professed Christians, and especially Church office-bearers. Few things recommend religion and its friends more than excellence in the relative duties of life. No wonder, then, that Paul sums up the qualifi- cations of the deacon in ruling his own family well.
Such are the scriptural (jualifications for the office of deacon; and, combined together, what an interesting and estimable character do they form ! how important and useful to the Church and to society ! Though nu- merous, they are not rare or inaccessible in the Christian Church. Sound piety, intelligence, a talent for business, tenderness for the poor, and good management at home, embrace the leading points. Let these in any fair mea- sure be present, and no one who is called to the office should hesitate to accept. Let none despise the office. The apostle Paul evidently regards it as of high value ; and important as it is, he teaches the deacon to aspire after a sphere of more extensive usefulness. He calls upon deacons, by their diligence, intelligence, zeal, perseverance, and other good qualities, to approve themselves meet for the higher and more spiritual offices of the Church — those of the ruling elder and the pastor. He would have them thus to " purchase for themselves a good degree." Surely it is to the honour of the office of deacon that it is not only good in itself, but is a step and a prepara- tion for higher good.
Connected with the qualifications, we may shortly notice the mode op appointment to the office. These
AND MODE OF APPOINTMEIsT. 61
go together. One of the reasons why the quahfications are so fully unfolded in Scripture, is, not only that the deacon may he instructed in his duties, but that the Christian Church may he taught what sort of men she should call to the office. Happily nothing can be more clear than the testimony of Scriptm-e as to the mode of appointment. There may be diversity of opinion as to other offices, but there can be none in regard to the deacon ; and many will judge that it sets forth the prin- ciple on which all appointments to permanent Church offices should be made so conspicuously, that no differ- ence of opinion ought to remain respecting any of them. When it was necessary to institute the deaconship, how did the gi'eat Head of the Church proceed ? The inspired apostles were present, and could, in virtue of their spiritual gifts, among which, the discernment of spirits was one, have easily pointed out the men of best qualification. Was this the mode pursued ? No. The apostles called upon the Church members, the commu- nicants, to elect ; and that though they had been so recently formed into a church, that they could scarcely be supposed to know much of each other. Then it is worthy of remembrance, that they were called upon to judge, not as to common-place qualifications — the mere honesty and general decency of the parties, but of spiri- tual quali^cations — whether they were men of the Holy Ghost, and of divine wisdom, and of honest report. Here, then, the members of the Christian Church, in the presence of the apostles, though but partially acquainted with each other, were required to judge of spiritual qualifications. What can better teach us the mode in which the Spirit of God would have men elected to the
62 ON THE QUALIFICATIONS OF DEACONS,
deaconship ? Does not this recognise, and that in un- favourable circumstances, the abihty of the Christian people to judge of spiritual character ? — and if so, why should this principle he excluded in any case ? The apostles not only did not themselves nominate, they did not call upon the elders or the more known and influen- tial Christians to elect — they threw the choice entirely upon the members of the Christian Church, however humble and poor ; and in doing so were they disap- pointed in the result ? Did the people fall into factions, divisions, confusion ? Did they choose unsuitable men — men so obviously unfit for the duties, that the apostles found it necessary to interpose their authority and pre- vent the appointment being completed ? No, Their choice was marked by the greatest wisdom. We have no reason to believe that the apostles could have im- proved it. Philip, w^ho conducted himself with such propriety that he afterwards rose to the high distinction of being an Evangelist — an extraordinary office-bearer in the Church — the companion and assistant of apostles, was one of the number ; and Stephen, the first, and we may say the most illustrious of martyrs — at once meek and heroic and divinely acknowledged, was another. See, then, how admirably the Christian people chose ; and if the same parties are judged not qualified to elect deacons now, is it not plain that either Christians are not now wliat the primitive Christians were, or that they are maligned ? Whichever be the case, there is no authority for the Church withholding from them a pri- vilege which tbe Spirit of God bestowed, and which experience and history prove them amply able to exer- cise aright.
AND MODE OP APP0INT3IENT. 63
It is to misapprehend the case to say that men may be safely intrusted with elections which concern pro- perty^ but that they are not trustworthy in calling to a spiritual office. Here it is taken for granted that men s love of money will prevent them from making an impro- per choice — such a choice as would run any hazard of endangering it. But it is forgotten that the property in the case before us was not the property of individuals but of the Church — a large body ; and experience can attest whether appointments to this sort of trust be always scru- pulous and exact. Besides, the qualifications in regard to which the apostles required the Christian people to judge were not mere financial business, property qualifi- cations, but moral and spiritual qualities.
Though there can be little doubt that the appointment to the office of deacon, so long as its scriptural character was retained, was like those of the pastor or bishop in pri- mitive times, the popular call of the Church, yet this order does not seem to have been observed in all the churches of the Reformation. From the " Discipline" of the French and Dutch Churches, about the middle of the 17th century, it would appear that at the first institution of deacons, the Christian people were to nominate, but that afterwards the order might be kept up by the appointment of the consistory, subject to the approval of the congrega- tion. In other Churches the practice w^as different. The First Book of Discipline of the Church of Scotland (1 560) contemplated the fi-ee election of the Christian people, and the Belgic (1566) followed the same order. " We believe," says the Belgic Confession, " that the ministers, elders, and deacons ought to be called to those their functions, and, by the lawful election of the Church,
64 ON THE QUALIFICATIONS OF DEACONS,
to be advanced into those offices — earnest prayer being made unto God, and after the order and manner which is set down to us in the "Word of God. This especially every one ought to take dihgent heed of, that he do not by unlawful means thrust himself into those offices; for every one must wait until he be called of God him- self, that he may have a certain testimony of his vocation, and may know that it is from the Lord." — Harmony of Confessions, sect. 11.
However the popular call was exercised, whether more or less fully, 'the separation and ordination to the office were solely in the hands of the regular Church courts. So it was in apostolic times. The people chose the dea- cons, and set them before the apostles, but they went no farther. They did not ordain the seven. This was left to the apostles and their successors in the ministry as their appropriate work. The following remarks on this point, by the late Rev. Dr Dick, professor of theology to tlie United Secession Church, are just and seasonable : —
" The right of the people extended no farther than the election of the deacons. They had no power to exercise in their appointment to office. Their separation to it, their investiture with authority to perform its duties, was the province of the apostles. ' Look ye out seven men whom ive may appoint over the business.' It is the ordinance of Christ that to those who sustain any office in the Church, authority shall be transmitted from himself, its original source, by the medium of its ministers and rulers. The exclusion of the private members from any share in the transmission, is clearly marked in the passage before us. The limits are distinctly drawn — the people elected^ and the apostles appointed. We never read in
AND MODE OF APPOINTMENT. 65
the Scriptures that there is a power lodged in the Church at large to preach the Gospel, administer the sacraments, and govern itself. This power was committed to apostles, prophets, evangelists, pastors, and teachers, whom Jesus Christ has given to the Church, as an absolute sovereign delegates his authority to certain persons, bearing such titles and exercising such functions as he is pleased to confer upon them. — Eph. iv. 12; iCor. xii. 28. When a voluntary society is to be formed, the members first meet and determine what shall be the form of govern- ment, and who shall be the governors ; but in the case of the Church the governors were before the society. The Christian Church did not exist when the apostles received their commission, and those who at present bear rule in it are their successors in eveiy thing pertaining to their office which was not extraordinary. It is manifest, therefore, that their power does not flow from the people, unless an express law^ can be produced, altering the origi- nal constitution, and ordaining, that though the apostles received "the keys of the kingdom" immediately from Christ, and the first office-bearers derived their power from the apostles, it should be afterwards communicated to the Church in its collective capacity." — Lectures on the Acts of the Apostles, p. 138.
66 ON THE DUTIES OF DEACON.
CHAPTER VII.
ON THE DUTIES OP DEACON.
We now come to the consideration of the duties of the deaconship. These have, in part, been already indirectly- noticed. The nature and importance of the office imply some acquaintance with its duties, but they deserve a separate reference. The leading duty of the office is ob- viously the care of the poor. Here a question, however, arises : What poor ? Is it the general poor of the com- munity, whether religious or irreligious, or is the office intended only for the Christian poor ? This is a very important inquiry. There can be no doubt that the poor members of the congregation are the peculiar ob- jects of the deacon s care, and are, it may be, entitled to a higher provision ; but the question is — Is the dea- con to exclude all other poor from his special regard ? Some have contended that this is the proper mode of management — that there is no authority in the New Testament for the deacon watching over any poor but the Christian poor ; and cases are appealed to where the limitation of his attention, or that of the elder (who usually takes the charge of the poor in Scotland), to this class, has been attended with the best results, relieving the elder from many distracting duties, and leaving him free for the discharge of his more appropriate spiritual calling. There may be plausibility in this view, but it
ON THE DUTIES OF DEACON. 67
is apprehended nothing more. The circumstances of the Christian Church, in apostolic and in present times, are ev-identlj yerj different. In the former case, she stood, except in Judea, in the heart of heathenism, and every where unrecognised by the State. It could not be ex- pected that her humble members were to take charge of all the pagan poor who surrounded them in multitudes. This, in the nature of things, was impossible, and hence there is no scriptural example of it. There could be no such example, and it is unreasonable to demand it. At the same time, the Church required her members to do good to all^ especially to such as were of the household of faith. The circumstances of the Christian Church at the present day are widely different. Besides her own poor, she is surrounded with many poor who do not belong, by living membership, to her communion, but w^ho make a profession of Christianity ; most of whom have received Christian baptism ; many of whom have but temporally fallen away from Christian ordinances, owing to the pressure of circumstances, and may, ere long, be restored. There is no authority in Scripture for restricting the donations of the deacon to poor com- municants; and unless this be made a test (on other grounds undesirable), there is no very well-defined principle by which poor, professing Christianity, can in one party be received, and another party be denied the good offices of the deacon. Besides, the nation not only recognises Christianity, but has territorially di- vided the country, and given the charge of its moral and religious interests (into which the management of the poor seriously enters) to the Church of Scotland. It is obvious, then, that there is a very marked distinction
68 ON THE DUTIES OF DEACON.
between the circumstances of the Christian Church in primitive and in present times — so marked, that it would be unfair and inconclusive to draw serious inferences from the one to the other, especially if the inferences be on the side of restricting the duty of the office-bearers of the Church.
It may be true, that such a mode of management as that refeiTcd to may, to take the illustration from a large town, where above 700 poor were parcelled out among 80 or 40 elders, have been a greater improvement. This may, in the nature of things, have been demanded. No elders could be expected to bear such a burden for a succession of years ; but the question is — Was the change a wise one ? Was it in the right direction ? It may have re- lieved the elders, and not only reduced the charge of 700 to a charge of 150, but made the work among them much more pleasant. To deal with 150 poor communicants must be a much more agreeable employ- ment to a Christian mind, than dealing with indiscri- minate poor, many of whom have no tie to the Christian Church. The change may have improved the eldership both in numbers and quality ; but the question recurs — Was it good for the poor ? Would it be advanta- geous to roll over the care of the far larger body of the poor on overseers who have no religious qualifications of character — who may be Christians, or who may be Infi- dels. It appears, from the Reports of the Poor Law Commissioners in England, that very many of the over- seers were eminently illiterate, ignorant, and inefficient, before the recent change. Would it be desirable to commit to the tender mercies of such persons, the care of multitudes of poor, many of them religiously edu-
ON THE DUTIES OF DEACON. 69
cated, who have fallen into poverty, but who now can- not claim any connection with a Christian Church? Would this tend to soften their day of adversity, or to improve their character, and aid their restoration ? The true remedy for such cases as those referred to, is not to relieve the deacon or elder at the expense of the poor, but, by the multiplication of deacons, to make the labour of all manageable. Let them be sufficiently numerous, and then no one will be burdened ; while the poor will enjoy the services of Chnstian men, and of an office which the Great Head of the Church has himself insti- tuted, and which it may be expected, therefore. He vdll especially bless. We conclude, then, that in a country professing Christianity, and where the Church occupies such a position as that of the Church of Scotland, her deacons should attend to the wants of all the poor. With the exception of the larger towns, the great mass of these poor make some sort of profession of Chris- tianity— a profession which it is not desirable to cast aside or despise. Besides, it is an honourable light in which Christianity is presented, when she appears as the friend of the poor, even those who do not make a profession of religion. It is fitted to recommend her to general favour, while it supplies office-bearers of the Church with excellent opportunities of doing good to the soul when attending to the wants of the body. It Avould not be creditable to the Christian Church, to say that a large number whom she had baptized she cast aside, so far as her official care was concerned, to perish. This would surely not recommend her claims to the irreligious or the infidel, the more especially, if it appeared that there was a sufficient number of persons,
70 ON THE DITTIES OF DEACON.
in most congregations, to act as intelligent deacons. Where such office-bearers cannot be obtained, of course this alters the case ; but it is a conclusion at which no parish or congregation should hastily arrive. So much for the poor who fall under the superintendence of the deacon ; and now let us shortly advert to the mode in which he should treat them.
First of all, he should visit them in their own houses. It is believed that deacons, and elders who act as deacons, often, if not generally, content themselves, after they are satisfied with the circumstances of their poor, with giving the donations at the deacon's house. This may often be done with perfect safety and propriety; but it seems very desirable, for the sake of moral and religious influ- ence, that the deacon should occasionally, if not fre- quently, give the charity in the houses of the poor. This would give an opportunity of knowing the real character and condition of the parties — it would tend to prevent deception — it would be well taken by the poor, and draw forth their regards for the deacon. It would also afford an opportunity for mingling prayers with alms, which, from the case of Cornelius recorded in Scripture, seems to have been not only a beautiful but an efficacious com- bination. There would be greater scope, too, for con- sultation and advice as to themselves and their families, than can be had when a number of poor are assembled together like so many mendicants.
And, secondly, the deacon should feel it to be his duty, not only to minister to the actual wants of the poor, but to give that counsel and open up those facilities in his dis- trict which may prevent poverty, or tend to restore those who have fallen to decay. Happily much may be done
ON THE DUTIES OF DEACON. 71
in this way in the age in which we live. In most towns there are a variety of institutions for the relief of disease, such as dispensaries, infirmaries, &c. To meet particular wants at certain seasons of the year, there are societies for clothing and fuel. There are-also friendly societies and provident institutions for accumulating the savings, not, perhaps, of the poor,butof classes which may become poor. There are schools, too, for the education of children — the Sabbath and week-day school for ail — the evening class for those whose education has been neglected. By mak- ing himself master of all the means of humane, literary, economical, and religious good in his district or town, and becoming acquainted also with the respective managers, an intelligent deacon may do much to prevent poverty and suffering, and greatly mitigate them where they exist. He may likewise open up many channels of communica- tion between different ranks in society, — and, by finding situations and emplo}Tnent for those who have no occu- pation, and acquainting the working classes with means of improving their condition, and strongly recommending the savings' bank when they are in circumstances to save, and discouraging to the uttermost whatever is fitted to waste the means and resources of the people — the spirit shop and the pawnbroking establishment, &c., — he may not only win the confidence of the families of his district, but really enrich them to an extent which silver and gold cannot estimate. As an illustration of what may be done to prevent poverty, I beg to refer the reader to the working of an association at Manchester, to which there is reference in the Appendix. It is plain that what is here done by volunteers might be done most appropri- ately by deacons, and that, being office-bearers in the
72 ON THE DUTIES OF DEACON.
Christian Church, they would fulfil the duty with greater effect.
It may be desirable to be a little more particular. I have said that one very important way in which deacons might promote the welfare of the humbler classes, would be by assisting them to husband their own resources, and directing them to the best means of doing so. This may be accomplished in various forms, particularly by the Friendly Society, the Savings' Bank, and the Loan Fund : each possesses its appropriate recommendation. Men in the middle and higher ranks of life enjoy the benefit of all these institutions, where they choose to avail them- selves of them. Why should not the poor man have the same ? TJie friendly society corresponds to the in- surance company. It presents many advantages to the poorer classes, and they have, to a large extent, availed themselves of them ; but much more might be done in this way than has yet been attempted. As there have not unfrequently been disappointments, owing to such societies being founded on insufficient principles, the counsel of an intelhgent deacon might be highly useful in directing to safe institutions, and guarding against the insecure. Though the security which a friendly society supplies is most important to all, especially to the family of a poor working man, some may not be able always to command the periodical payment which is required, or they may grudge to pay into its funds for many years, without having any certainty that they will need the benefits Avhich it holds out. To this numerous class the savings' bank presents superior attractions. There the parties are always certain of enjoying the advantage of their self-denial and providence, with an addition of in-
ON THE DUTIES OP DEACON. 73
terest, and the payments may be made at any season, as best suits their convenience. It is pleasing to see the progress which such institutions have made, especially of late years ; but much may be done by the kind Christian deacon to extend their advantages yet more. He may throw out the suggestion and supply the necessary infor- mation, and afford facilities for enrolling the poor man and his family as contributors to the provident bank. There can be little question that the higher proportion of female servants abo ve other classes, which avail them- selves of the advantages of such institutions, is OAving to the advice of intelligent and well-disposed masters and mistresses. Let the deacon occupy their place in regard to the great mass, who have no such considerate guardi- ans. Xay more, let the deacons, in reference to the savmgs' bank, act upon the aggressive j^rinciple. Let him not content himself with mere advice ; let it be part of his office regularly, from wxek to week, or month to month, to collect the savings of the working classes of his charge, especially where belonging to the same Chris- tian congregation, and pay them into the bank. Let him, so to speak, become their agent and collector, and no one can tell the amount of good which, at a small but regular sacrifice of time and trouble, may be "wrought out. This plan has been pursued at Manchester with the best advantage. — Vide Appendix. But even this does not ex- haust the devices of a w^ise and benevolent deacon. "Why should not the deaconship of every congregation have a LOAN FUND, from which, on suitable recommendation and security, they might lend to the poorer classes ? In cases of protracted sickness, or when there is any im- portant object for which a little extra money is needed,
74 ON THE DUTIES OF DEACON.
such an institution "would be of the highest advantage, often not only saving the poor man and his family from beggary, but putting them in a way of making themselves independent. The middle and higher classes have the advantage of credit, founded upon character. If they need money on any emergency, they go to a banker and receive it. But the poor man, who often needs it more than others, cannot do so. He has no resource but the pawnbroker, who, in effect, becomes his banker, and a most expensive and miserable banker he is. When the poor man's savings at the bank are exhausted, too often his course is, and necessity compels him, to part with one article after another, till his house and family are literally robbed — till his own Sabbath clothes, perhaps, are for- feited, and ere he can replace them the Sabbath taste and habits are also gone, and nothing remains but beggary and woe, — without God, and without hope, in which, alas ! his wife and children unhappily share. What is the remedy for this too frequent state of things ? It is for the deaconship to have a Loan Fund, on the prin- ciple of the Mont de Piete in Ireland. According to this system, I understand that a working man wishing a loan must bring security for the amount, from two de- cent people in his own class, with a recommender besides, who also becomes a security that the borrower shall repay the loan by regular instalments. The only danger here seems to be, that the money will not be repaid, and that henceforward none will be willing to become sureties. Experience proves the very reverse to be the truth. So far from the parties borrowing failing in their engage- ment, the Loan Fund, at Powerscourt, the other year, had £250 of surplus profit, which the managers ex-
ON THE DUTIES OF DEACON. 75
pended in clothing, &c., for the poor. "Whether there should he such a thing as profit at all, in connection with loan funds, may admit of question ; hut, at least, the result proves that there is no danger the lenders will not receive again the money which they have lent. Besides the accommodation which such institu- tions afford to the industrious classes — the preservation from the ruinous sacrifices of the pa^^^lbroker which they secure — the ability to purchase articles at the greatest advantage, and to avail themselves of favour- able openings — the independence and family comfort to which they lead ; — in addition to all these, what is scarcely less important, the poor man is taught the value of character, and the different ranks of society are, through means of this tie, interlaced one with another. At present, he has little pecuniary advantage from cha- racter, and this becomes an argument against caring much about it. It would be otherwise under the pro- posed loan system. Then he would feel that his station, and convenience, and advancement, all depended upon character, — that it was only where he was a reputable man, associating with reputable parties, that he could hope to share in those advantages by which he saw friends and acquaintances around him get on in the world. Where deacons were the administrators of such funds, not only would the worth of character, and Chris- tian character, come to be more understood, but the attention of the higher and more opulent members of a congregation would come to be fixed upon industrious and deserving families, and sons and daughters from the midst of them would be promoted to creditable places.
76 ON THE DUTIES OF DEACON.
The loan system would form a good introduction among families.
I need say nothing of the spirit in which deacons should discharge their duties to the poor — that is suffi- ciently obvious from the very nature of the case, and especially from the qualification of character which Scrip- ture demands. Animated by the spirit of his office, and acting out the character which the counsels of the Word imply, he will not be haughty, or harsh, or suspicious ; he will not be cold, and formal, and repul- sive, discharging his work as if it were a burden ; he will be frank and easy in his intercourse with the poor ; take an interest in their avocations, their health, and welfare ; kind, and tender, and sympathizing, especially when in sickness ; but withal firm, and not easily per- suaded to what his judgment does not approve. He will also have a deep conviction of the insufficiency of all his effiDrts to benefit the poor of his charge without the blessing of God, and hence he will not fail to seek that blessing in the exercise of diligent and persevering prayer for the Holy Spirit.
With regard to the duties which more directly con- cern the finance of the Church, the faithful deacon will administer the sums drawn, whether by collections or otherwise, with integrity and wisdom, in the spirit at once of justice and benevolence. He will remember the claims of the pastor, and encourage him, so far as cir- cumstances will allow, by the liberality of his arrange- ments. And he will see that all other funds, such as school funds. Sabbath and week days', are properly at- tended to, regularly collected, and made available for the
ON THE DUTIES OF DEACON. 77
ends for which they are raised, and that nothing be allowed to fall behind. In short, he will labour to introduce into the financial management of the house of God all the skill, promptitude, and accuracy which mark a well conducted worldly business. This is the leading duty of the deacon in this connection, and, if well done, it will redound to his honour, and add in no small degree to the comfort and success with which the affairs of congre- gations and churches are managed. There can be little question that the absence of an intelligent body of dea- cons has often led to confusion and disorder in carrying forward the different moral and religious schemes of parishes. Funds have not been raised at the proper time ; there is consequent embarrassment and crippling, if not hindrance of the whole plans of public usefulness. Few things are more discouraging than an exhausted or irregularly supplied exchequer. It will be the great care of the enlightened deacon to provide against this, and to keep the wheels well oiled.
78 THE OFFICE AS IT APPEARS IN THE STANDARDS
CHAPTER VIII.
THE OFFICE OF DEACON AS IT APPEARS IN THE STANDARDS AND HISTORY OF THE CHURCH OF SCOTLAND.
Heathenism neglects and despises the poor when aged and infirm — sometimes violently despatches them. Popery creates poor, cherishes the abject spirit of men- dicancy, and turns almsgiving into a passport to heaven. Protestant Christianity alone treats the poor aright — providing for them either from the resources of the nation, or the donations of the Christian Church ; the latter given from right motives, and administered by a class of office-bearers appointed for the express purpose of watching over their interests. It would have been a great reproach to Christianity, and a stumblingblock in the way of the world, had the Evangelical Church not cared for the poor, and specially provided for them. If we survey the state of the poor over Christendom, it will be found, speaking generally, that the Popish coun- tries are overspread with the worst forms of mendicancy, though abounding with natural resources of wealth, and that the poor are worst cared for ; while Protestant countries, in one form or another, by civil or ecclesias- tical arrangement, make an incomparably better provi- sion for the infirm and the indigent, and that though
AND HISTORY OF THE CHURCH OF SCOTLAND. 79
naturally poorer in point of natural resources. It is much to the honour of Scotland, that at the period of the Reformation, one of the most rugged and un- cultivated of countries — proverbially poor — she, in the Protestant and Presbyterian system -which she set up, deepl}^ and unAveariedly interested herself in the right and scriptural management of the poor. Though the country was overrun -v^dth the mendicancy of Popery, and a change was at hand from the feudal to the mo- dem system of societj^ which could not fail seriously to affect the labouring classes ; yet she prepared as vigor- ously to provide for the poor, as if the care of them had devolved upon her in the most favourable circumstances. Her grand aim was to learn what was the mind of God on the subject, and to follow his counsel. Doing so, she was at once secured against many errors, and had the pleasing conviction that sooner or later she would be successful.
About 1556, a number of private Christians, who had been brought to the knowledge of the truth, under the labours of the Reformers, met together for religious conference, the reading of the Scriptures, and prayer. This might be said to be the beginning of the Evangeli- cal Church in Scotland. As at this time they had no ministers, the sacraments were not dispensed. " Con- vinced," says Dr M'Crie {Life of Knox^ 2d edit. vol. i. p. 229), " of the necessity of order and discipline in their societies, and desirous to have them organized, so far as within their power, agreeably to the institution of Christ, they proceeded to choose elders for the in- spection of their manners, to whom they promised sub- jection, and deacons for the collection and distribution
80 THE OFFICE AS IT APPEARS IN THE STANDARDS
of alms to the poor." Edinhurgli was the first place in which this order was established, — Dundee the first town in which a reformed Church was completely or- ganized, provided with a regular minister, and favoured with the dispensation of the sacraments. The historian states that this took place in the end of 1556 or the beginning of 1557, and gives the names of the first five ruling elders in the Church of Edinburgh. The order of deacons was not a new thing in the history of the Christian Church ; we have already seen that it was re- cognised and in operation in the Protestant Churches of the Continent ; but more than this, it was introduced into Episcopal England at the same pei'iod in which it appeared in Scotland. Edward VI., who died in 1 5oS^ had given great encouragement to John A'Lasco, origi- nally a Polish nobleman, who had become a Protestant, to come over to this country, and to take the charge of the foreign congregations then in London. His object appears to have been to present these congregations as a model in their constitution for the Church of Eng- land, which, owing to various adverse influences, had not been permitted to assume so reformed a shape as the king and her best friends earnestly longed for. A few congregations in the metropolrs, formed on the rule of Scripture, and after the example of the Reformed Churches abroad, it was naturally thought would have no inconsiderable influence in gradually encouraging the faithful men of England to adopt the same constitution. Now, the constitution of the foreign Churches in Lon_ don, composed of Germans, French, and Italians, em- braced pastors, ruling elders, and deacons. This appears from the account of it which A'Lasco himself published.
AND HISTORY OF THE CHURCH OF SCOTLAND. 81
Dr M'Crie says, speaking of these congregations, " The affairs of each congregation were managed by a minis- ter, ruling elders, and deacons, and each of these were viewed as di%duely ordained {Appendix, toI. i. p. 392), and yet Cranmer and the king warmly patronized A'Lasco ; and the latter, in the charter which he granted to the congregation of foreigners, speaks of it as truly Christian and apostolical in doctrines and rites," and as " administered according to the Word of God and apostolic otservances." Well, we may safely say, would it have been for England had the same system been universally approved and acted on, — much of the wide-spread religious ignorance which prevails would have been spared, and the management of the poor would not for ages have been allowed to remain in such dis- order, as to prove the parent of extensive social evils.
In 1560, the Church of Scotland was fully organized as a Christian Church, and, as might have been ex- pected, soon found it necessary to draw up some formal public system for the guidance of the many congregations which were now^ rising up all over the land. Hitherto the Common Order used in tbe English Church at Geneva had been followed, but this proving inadequate with the extension of the Church, a few of the leading ministers, at the invitation of the Privy Council, drew out a Book of Policy or Disciphne. So matured were their views, and so directly drawn from Scripture in principle, that the work was completed in a few weeks, and was approved by the Church and the great body of the Privy Council. It begins in these interesting terms : — " To the Gneat Council of Scotland, now admitted to the regiment (government), by the providence of God,
82 THE OFFICE AS IT APPEARS IN THE STANDARDS
and by the common consent of the Estates thereof, your honours' humble servitors and ministers of Jesus Christ within the same, wish grace, mercy, and peace from God, the Father of our Lord Jesus Christ, with the perpetual increase of the Holy Spirit." In the tOth chapter, speaking of the office and election of elders and deacons, this wonderful document, still a standard of the Church of Scotland, has these sentences regarding the deaconship : —
" The office of deacon is to receive the rents and gather the alms of the kirk, to keep and distribute the same, as by the minister and kirk shall be appointed. They may also assist in judgment Avith the minister and elders, and may be admitted to read in assembly, if they be required, and be able thereto." This last provision is in harmony with those of foreign Churches, that, in the absence of other office-bearers, and in cases of ne- cessity, the deacon may publicly read the Word of God, so that the people may not be deprived of the privilege of divine worship.
The qualifications of Christian character, on the part of the deacon, are next stated, and the course which is to be pursued in the event of censure being needed. The general qualifications for the office and mode of election, applicable to elders as well as deacons, are stated in these words : — " Men of best knowledge in God's Word and cleanest life — men faithful and of most honest conversation, that can be found in the kirk, must be nominated to be in election, and their names must be publicly read to the whole kirk, by the minister giving them advertisement, that from amongst 4hem must be chosen elders and deacons. If any of these nominated
AND HISTORY OF THE CIIURCn OF SCOTLAND. 83
be noted with public infamy, he ought to be repelled ; for it is not seemly that the servant of corruption should have authority to judge in the Kirk of God. If any man know others of better qualities within the kirk than those that be nominated, let them be put in election with them, that the kirk may have the choice." It was contemplated that the office, or rather its active duties, should last only for a year ; at the same time, the dea- con might be re-elected. No pecuniary provision was made for him, as the labour was meant to continue but for a year, and was not so absorbing as to unfit for attending upon his usual calling.
The high importance which the founders of the Church of Scotland attached to the office of the deacon, may be gathered from the circumstance, that if the minister was of light conversation, it was deemed right that the elders and deacons should admonish him. This seems to have been in a friendly way ; for in serious cases they were to complain to the adjacent ministers — in other words, the Presbytery, which had not, at the date of the First Book of Discipline, been formally organized.
The views entertained by the Church regarding the office of deacon, did not consist of mere speculations; she forthwith proceeded to put them into active opera- tion. In St Giles', Edinburgh, the church of John Knox, which contained 3000 hearers, there were 12 elders, and
not less than 16 deacons Dunlops Confessions^ vol. ii.
p. 638. It cannot be questioned that the congregations throughout the country were similarly appointed.
The next important date, in tracing the history of the office of deacon in the Church, is 1578 — the date when the Second Book of Discipline was agreed on by the
84 THE OFFICE AS IT APPEARS IN THE STANDARDS
General Assembly. This Avas 18 years subsequent to the First, but there v/as no change of sentiment in regard to the office. There had been anxious discussion on questions of Church government, but the deacon retained his place and all his former importance in the Church. In the period which elapsed between the two Books of Discipline, there were various effi)rts made by the Church to obtain from the tithes and " chaplainries " a better ^ and more stable provision for the poor, than she could collect from private sources in the troublous times through which she passed ; but generally speaking, the covetous- ness of the parties into whose hands the Church lands had fallen, was too strong for her good intentions. She thus, however, showed her spirit of tenderness for the poor, and acquitted herself of an important duty.
The eighth chapter of the Second Book of Discipline treats " of deacons and their office, the last ordinary function in the Kirk," and runs in these terms : —
" 1. The word Aiaxovos sometimes is largely taken, comprehending all those who bear office in the ministry and perpetual function in the Kirk.
" 2. But now as we speak it is taken only for those to whom the collection and distribution of the alms of the faithful and ecclesiastical goods do appertain.
'' 3. The office of the deacon is taken as an ordinary and perpetual ecclesiastical function in the Kirk of Christ.
" 4. Of what properties and duties he ought to be who is called to this function, we remit to the manifest Scriptures.
" 5. The deacon ought to be called and elected as the rest of the spiritual officers, of tke which election was spoken before.
AND HISTORY OF THE CHURCH OF SCOTLAND. 85
" 6. Their office and power is to receive and dis- tribute the whole ecclesiastical goods to them to whom they are appointed.
" 7. This they ought to do according to the judgment and appointment of the presbyteries or the elderships (of the which the deacons are not), that the patrimony of the Kirk and poor be not converted to private men's use, nor wrongfully distributed."
Such are the views of the Second Book of Discipline, a leading standard of the Church at the present day; and surely they are sufficiently clear and explicit. We do not read much of the office or its operations for many years. So far as we can discover, no acts of Assembly bearing upon it Avere passed. The office is in its own nature quiet and unobtrusive. Of this only we are assured, that the Church continued, with undiminished zeal, to labour for the suitable sustentation of the poor.
In the interesting little treatise of the celebrated Alex- ander Henderson, on " The Government and Order of the Chm-ch of Scotland," published in 1641, we have a section " Of the Deacons and their Office." The most important parts are contained in these sentences: — " Their main duty is to collect, receive, and distribute, not only the alms for the poor, but the whole ecclesiasti- cal goods which are not assigned and appointed for the maintenance of particular persons. These duties they must perform at the discretion and by the appointment of the pastor and elders ; for which cause, and not for government, they are to be present at the ordinary meet- ings of the eldership. The means for the maintenance of the poor are collected by the deacons, the first day of the week, or the Lord's day, and other days of the public
F
8G THE OFFICE AS IT APPEARS IN THE STANDARDS
assembling of the people to the worship of God, at the eutry of the church ; and if this prove not a competency, then do the people either bring in their charity on such days as are appointed by the eldership, or are willing to be taxed according as they shall be judged to be able. In some cities and parishes where this order has been carefidly observed^ none have been suffered to beg, and none have lacked."
A little later, about the middle of the 17th century, "A Treatise of the Ruling Elders and Deacons" was published by a minister of the Church of Scotland. By some the tract is attributed to the celebrated George Gillespie, one of the ministers of Edinburgh, and a commissioner to the Westminster Assembly; but the prevailing, and apparently well founded persuasion is, that it proceeded from the pen of James Guthrie, minis- ter of Stirling — one of the noble martyrs of the Church of Scotland. It is often bound up with the writings of his kinsman, William Guthrie of FeuAvick ; and Stewart of Pardovan, in his " Collections," published at the end of the century, expressly ascribes it to him, and extracts a whole chapter on Deacons from the treatise almost verbatim. Whoever was the author, not only is it admirable in itself, but it bears to have been " revised and published by order of the General Meeting of the Ministers and Elders of the Church, 1699." Its authority, then, is high and unquestionable;* and what are its views of the office of deacon ? They are precisely those of the standards of the Church. From what may be called two cautions introduced into the second chap-
* This HtUe treatise I have lately republished in " The Eldership of the Church of Scotland," &c., 1841.
AND HISTORY OF THE CHURCH OP SCOTLAND. 87
ter on tlie deacon, one may gather that at the period in which Guthrie wrote the office was in some congi'ega- tions — it is not said in many, far less all, — but in some blended with that of the ruling elder, and that some were tempted to think lightly of the office of deacon. In its scriptural simplicity he guards against both errors, in these excellent terms : —
" From the divine institution of deacons we gather — \st. That the deacon is a distinct officer from the elder.'^ It is a defect and fault in some congregations that they put no difference betwixt these two, but so confound and mingle them together, as if they were both one, either appointing none for the office of deacon, but leav- ing that charge also upon the elders, or else giving the deacons the same power and employment with the elders. It is true whatsoever the deacon may do by virtue of his office, that same may be done by an elder, as whatsoever is done by an elder may be done by a minister ; because the higher and more eminent officers in the Church in- clude the powers of the lower. It is also true that the deacons may assist in judgment with the ministers and elders, t and be helping to them in those things that con- cern the oversight of the congregations by information and advice ; yet it is necessary that congi-egations should so far regard the ordinances and reverence the wisdom of God in appointing these officers, as to have both elders and deacons, and to preserve them distinct in their actings and operations, not giving to the deacons or suffering them to assume the elder's office. 2f/, That deacons are not to count light of this employment, or any others to esteem lightly of them, because they are
* First Book of Discipline, chap. ii. p, 74. t Ibid., chap. ii. p. 57.
88 THE OFFICE AS IT APPEARS IN THE STANDARDS
called thereunto and do exercise the same ; but that they themselves and all others ought to look upon it as one of those holy and honourable employments Avhich the wis- dom of God hath thought fit to appoint in his house for supplying the necessities of the saints. The Lord Jesus himself did not disdain to wash his disciples' feet ; angels are all of them ministering spirits, sent forth to minister for their sakes who are appointed to be heirs of salvation. Why, then, should any think it below them to serve the Church of Christ, and to minister to the saints in this employment ? "
The reader may wish to see the remainder of Guthrie's views, and those of his brethren, on the office. They are embraced under the following heads : —
" On the Calling of Deacons. — None is to step into this office but he that is lawfully called thereto. * Unto their calling it is needful — 1*^, That they have abilities and gifts fit for the charge, together with an honest pur- pose of heart to serve the Lord faithfully in the discharge of the same, by seeking his honour and the good of the Church. 2f?, That they be chosen by the congregation in which they are to serve, which choice is to be made after the same manner as that of a ruling elder. 3</, that trial be taken by the minister and elders concerning their conversation, that it be blameless and holy ; and concerning their gifts, that they have that tenderness, discretion, dexterity, and prudence that is fit for that employment, and that they be admitted to their charge with prayer, and supplication, and opening of the Word,
* Second Book of Discipline, chap. viii.
AND HISTORY OF THE CHURCH OF SCOTLAND. 89
concerning their duty, publicly in the congregation, where they are solemnly to engage themselves to be faithful to the charge committed to them of God. *
" Of their Duty — First^ of their Conversation. — Their duty is either that which concerns their conversa- tion, or their office and calling. For their conversation, the apostle shows what it must be.t 1*^, They must not be double-tongued, nor liars, nor dissemblers, nor deceivers. 2c?, They must not be given to much wine, nor tipplers, nor drunkards, nor lovers, nor followers of strong drink. 3c?, They must not be greedy of filthy lucre, nor such as are covetous, and whose hearts run after the things of the world. 4t^, They must be grave men, of a posed and staid carriage, and not of a light and vain behaviour. 5th^ They must be such as hold fast the mystery of faith in a pure conscience, that is, who do not only know the doctrine of the Gospel, but do hold fast the faith thereof without wavering, and study to have a good conscience in walking answerably thereto. Qth^ They must be the husband of one wife, such as ab- stain from all unlawful lusts, satisfying themselves with the remedy allowed of God. 7^^, They must be such as rule their own houses and their children well ; such as command and instruct their children and household to keep the way of the Lord, going before them in the practice of piety and godliness, and all holy and reli- gious duties.
" Of the Duties of their Calling. — The duties that deacons are bound to perform in their calling may be reduced to these heads:}: 1^^, That they be careful to take exact notice of such as are poor in the congrega-
*Acts vi. 3, 5. 6 ; 1 Tim. iii. 10. 1 1 Tim. ill. 8-12,
X Second Book of Discipline, chap. viii.
90 TUE OFFICE AS IT APPEARS IN THE STANDARDS
tion, and have not wherewith to maintain themselves. 2f/, That they be careful, from time to time, to collect and receive from the several members of the congregation, and strangers that come among them, what the Lord shall incline their hearts to give for a supply of the necessities of the poor ; and, in a seasonable and Christian way, to stir up and exhort to charity and liberality, that the more may be given. 3c?, That what is received and collected by them be faithfully delivered, that it may be put into the treasury of the congregation. 4iA, That they do tiraeously make known the several conditions and necessities of the several poor within the congrega- tion to the church session, that provision may be ap- pointed accordingly for each of them, that so the poor may not be put to begging, to the grief of their spirits and the reproach of the Gospel. 5th, That they be care- ful, honestly and in simplicity, without respect of persons, to distribute and deliver to the poor what is appointed for supply of their necessities ; and if they be orphans and young ones, or such who have no knowledge nor understanding, nor ability to dispose and order the things that concern their food and raiment, that the deacons honestly employ and bestow what is given for their use, that they may be supplied in these things. 6th, That they be careful that what belongs to the poor be not dilapidated nor applied to any other use ; and if there be any stock in the Church treasure, it be improved to the best advantage for the benefit and use of the poor. Yet so that the poor be rather always supplied than money treasured up for a vain show. 7fh, That they be careful to take notice of those that are sick, that they may acquaint the ministers and elders therewith for visiting
AND HISTORY OF THE CHURCH OF SCOTLAND. 91
them, and if they he poor, that their necessities may he supplied.
" That deacons maiy the more conveniently discharge their duty, it is fit that some part of the congregation be assigned to every one of them, for the better inspection of the poor thereof, and that the diets of collecting for the poor be divided amongst them.
" The number of deacons in every congregation is to be according to the proportion of the congregation and of the poor therein; and though there be no necessity of an equal number of elders and deacons, yet it is fit that each elder have some deacon to be assisting to him in the bounds of which he hath more peculiar inspection, that so both the one and the other may discharge their duty with the greater facility to themselves, and with the greater benefit and advantage to the congregation."
In the 1 7th century, the office of deacon seems to have been in very general, if not universal operation. Those who held it appear to have been numerous. In Glasgow, in 1657, there were five quarters, to each of which there were 1 8 deacons and as many elders attached — making 90 deacons and as many elders. The fact of the deacons bearing so high a proportion to the elders, is a proof of the importance of the office. In 1659, there were 16 deacons and 23 elders in the parish of Dunferm- line. In 1649, the Presbytery of Dunfermline ordered a new and enlarged election of elders and deacons to be made in all the parishes of the Presbytery, 14 in number, and which, with one or two exceptions, are all rural parishes. The proportions in which they recommend the elections to be made are: — 12 deacons and 18 elders in the largest population; 8 deacons and 10 elders in
92 THE OFFICE AS IT APPEARS IN THE STANDARDS
the less numerous, and 4 deacons and 6 elders in the smallest. At this period, in Torryburn, a small coun- try parish, but pretty populous, there seems to have been 1 1 deacons ; and if in this parish they were so numerous, in other parishes they must have formed a large body. Anderson, in his " Defence of Presby- terian Church Government," 60 years later (1714), in answering an objection that deacons were rare in the parishes of Scotland, states that " they were in every congregation where they could be had — to my certain knowledge in the lesser as well as larger towns — yea^ in many country congregations. Every minister is posed upon it by the Presbytery twice a-year, whether his session be constituted with deacons as well as elders. Possibly some congregations may have little or no stock (money to distribute), and perhaps as few people that want it." — P. 212. He then goes on to show that the office is not essential to the existence of a Christian Church — that the Church existed before the institution of deacons. This is true. Still the office is a permanent as well as most important one in the Christian Church, and should be maintained in every congregation, even the smallest. In all there will be found some poor call- ing for the aid of the deacon ; and though there were none such, yet, as we have seen, there are other duties connected with what may be called the finance of the Church — Christian missions, &c., to which the deacon may most appropriately attend.
In 1719, an act of Assembly was passed bearing dis- tinctly on the office of deacon. It runs in these terms : — " The General Assembly recommends to all the minis- ters of this Church, to take care that deacons, as well
AND HISTORY OF THE CHURCH OF SCOTLAND. 93
as elders, be ordained in such congregations where dea- cons are wanting : But declares, That deacons, as such, shall have no decisive voice in calling of ministers, or in the exercise of Church discipline."
From the above period down, comparatively speaking, to modern days, the office of deacon, as a distinct office in the Church of Scotland, has, to a great extent, been in abeyance,* and that its leading duties in the care of the poor have been neglected ; far from it. They have been excellently discharged — on.ly blended with those of the elder. Forty thousand pounds, it appears from official documents, are yearly raised by the free-will contributions of the Church, and, with a larger sum, are dispensed by 7000 unpaid office-bearers of the Church of Scotland, elders and deacons. Perhaps no Christian Church can point to so honourable a donation. Still, among the number of office-bearers, the deacons form but a small part. They have, as a body, been allowed to fall into the shade. No better proof of this can be afforded than in the fact, that no tract or treatise, however small, so far as I know, has been published on the subject. I had, in a previous publication, occasion to regret that so little has been written or published on the office of ruling elder. I have still more reason to regret the neglect with which the office of deacon has been too often treated. With the exception of an admirable chapter of Dr
* There have still been deacons in particular congregations, such as in the Barony, Glasgow, also St John's, St Enoch's, St David's, &c., of the same city. There have also been similar office-bearers, I understand, in some country parishes, as in Mid-Calder and Whitburn, more recently in Killin and Comrie. I rejoice to learn that in some quarters traces of revival are alreadv apparent— that deacons have lately been elected in St John's, Edinburgh, and that the subject is under the consideration of the Session of the High Church parish of the same city. It is also interesting to learn, that in the Presbyterian Church of Ireland, from which the otfice had in a great measure disappeared, not a few congregations are now calling men to the discharge of its duties.
94 THE OFFICE AS IT APPEARS IN THE STANDARDS, ETC.
Chalmers', in his " Christian and Economic Polity of a Nation," in which lie points out, as he did many years ago, with a rare sagacity which always cames him far ahead of the age, the importance of devolving the tem- poral ministrations of a Church on a separate order of office-bearers — with this exception, in which he success- fully argues for the separation of the offices of elder and deacon, I am not aware that any thing has been written on the deaconship in modern times, at least in this coun- try.* The Acts of the General Assembly are entirely silent, and so are the writings of the friends of the Church. Surely this, though by no means conclusive as to the non-operation of the office, is an unfavourable sign of the interest and zeal of the Church in its behalf. Of late years, with the growing attention of the public mind to the constitution of the Christian Church, and the pressure of the question of Scottish pauperism, there has been increasing inquiry into the deaconship, and a growing desire to revive and extend the operations of the office. I trust that this spirit will enlarge yet more and more, satisfied as I am that, under God, the right management of the poor depends in a great degree upon the universal revival of the office, and the universal com- pliance with the mind of the great Head of the Church. There can be little question that it might be easily and at once revived in every parish of Scotland. There are the materials, let the Church authoritatively call them into operation. The advantages are great, obvious, im- mediate, permanent. The notice of a few of these will naturally belong to the next chapter.
* Dr Dwight of America has a good discourse on it in his *' Theology ;'* and Dr Gill has a few pages in his "Body of Divinity," vol. iii.
THE GENERAL ADVANTAGES OF A REVIVAL, ETC. 95
CHAPTER IX.
THE GENERAL ADVANTAGES OF A REVIVAL OF THE OFFICE OF DEACON, AND THE SPECIAL CALL TO IT AT THE PRESENT DAY.
1. A GENERAL revival of the office of deacon would be highly useful to the eldership. I need say nothing of the importance of this spiritual office in the Church of Christ, or of the immense benefits which the discharge of its duties has rendered to the Church and to society. At the same time, as at present administered, it admits of decided enlargement and improvement. The revival of the office of deacon would conduce to both, and that in a variety of wjays. It cannot be doubted that one reason, especially in large towns, why many excellent men, when asked to join the eldership, decline to do so, is the troublesome and oppressive charge of the poor, as they apprehend it, in which they would thereby involve themselves. They have no time for this, especially if they belong to the humbler classes of society, and have little taste or tact for it if in the higher ; hence the services of many are lost to the eldership. I am informed, that in a town where there were but 50 elders to the charge of above 700 poor, there was no obtaining elders till re- lieved of the charge of the general, as distinguished from the poor in communion with the Church. The
06 THE GENERAL ADVANTAGES OF A REVIVAL
number ^vas reduced to 150. Since this arrangement has been made — not a correct one, as we have shown, in point of principle, so far as the poor are concerned, however proper in regard to the elder — there has been no difficulty in obtaining the aid of men excellently qualified for the discharge of spiritual duties. Had the elder no charge of the poor whatever, it may be believed that, for the same reason, the facilities for obtaining men of suitable qualifications, in all ranks, would be greatly multiplied.
But the revival of the office of deacon would not only add to the number of the eldership — itself an immense advantage — but it would improve the character and influence of those who hold the office of elder. Their appropriate spiritual calling is apt to suffer, from being mixed up with the management of temporalities. These are ready to absorb, and the poor are apt to carry preju- dices— it may be unreasonable ones, created by the one administration against the other, and higher. This is finely expounded by Dr Chalmers, in a part of his works to which reference has been already made. The more that a man holding a spiritual office can be separated from mere secular matters, the better. The apostles evidently acted upon this principle in instituting the office of deacon. At the same time, it is not so absolute as to preclude a union of offices where there are not men to fill both departments. It is plain that the apostles must themselves have managed the affairs of the poor previously to the appointment of deacons ; and if so, it cannot, in cases of necessity, be unlawful for ruling elders to discharge the same duty. "Where possible, however, this should be avoided, and in the vast majority of cases,
OF THE OFFICE OF DEACON. 97
it may be easily and safely done. It may be noticed, that if the present discussion on the management of the poor in Scotland terminate in any thing like a nearer approximation to the English poor law system, it will be doubly necessary for the integrity of the office of elder to have a large body of deacons. Apart from this, there will be great danger of the office being seriously secularized, and that just at the very time it is rising in its spiritual character. A faithful deacon ship would, by keeping up the habits of the people, often render a compulsory assessment unnecessary; while, where it existed, their services would be peculiarly needed to shield the elder's office from injury.
In addition to the advantage of making the elder more free for the exercise of his spiritual calling, and giving him to feel that he really is invested with an important spiritual office, which demands special attention, there is another advantage in this connection, and that is, that the deaconship would prove an excellent nursery for the elder- ship. Men having been tried in the one office, would, where otherwise qualified, enter with great eftect upon the other. The apostle Paul evidently contemplated the dea- con being a younger man than the elder, and, after being proved in the deaconship, rising to a higher office in the Church ; nor where the election to the office of elder is popular, is there any thing difficult or invidious in the advancement. If the appointment rested with the minis- ter and elders there might be difficulty. They might be satisfied in their own minds, that one who made an excellent deacon wanted the qualities to render him an equally excellent elder, and could not, therefore, propose him to the congregation ; while they would feel it to be
95 THE GENERAL ADVANTAGES OF A REVIVAL
painfully invidious to pass over one who had served the deaconship well for many years, and to put younger men over his head. This invidiousness is prevented where the congregation elect to the eldership. We may be sure that they will not unnecessarily pass over a deacon who has been known or useful among them; and, supposing that a deacon is not so called, he will be much more easily reconciled to retain his deaconship, and discharge its duties, in which he excels, when it is the voice, not of an individual, but of the congregation, which decides. The deaconship, as affording an oppor- tunity of knowing men's character and qualifications, and proving their graces in various ways, is exceedingly valuable as a preparation for the eldership. It will secure a far larger number of efficient elders, particularly in considerable towns, where imperfect acquaintance of the members of the congregation one with another is one of the grand hindrances to a well-appointed staff of elders. A friend, who had 1 6 deacons in his congregation, four of whom were lately called to the office of elder by the votes of the Christian people, remarks on the advan- tage to which I at present refer in these terms : — " The early bringing in of men too young for the eldership to the habit of active usefulness, and if they approve them- selves in the inferior office, preparing and pointing them out to the session and congregation as fit persons for the higher, — this I find a i-eal advantage, and do not doubt that it might be carried to a great extent and to the best results." So much for the influence of a revived deacon- ship on the eldership.
2. The change would be beneficial to the minister. It would at once relieve, and strengthen, and encourage
OF THE OFFICE OP DEACON. 99
him. Even as matters stand, with all the aid which he derives from elders, there are many matters devolved upon him of a secular nature, which he would rather wish to commit to the hands of deacons, as appropriate to them ; and, besides this, it is comforting and ani- mating for a pastor to be surrounded by a large body of intelligent men, interested in the poor and the finan- cial aftairs of the Church. He feels, that amid all his own difficulties and discouragements, he is not standing alone — that others are alive to his circumstances, and sympathize with him, and are forward to aid him — and that he can have their advice and co-operation in many matters, which are otherwise fitted to distract and to burden. This is a source of comfort and strength, even though he may not, as pastor, have frequent occa- sion to call for their assistance.
3. Next, a revival of the office of deacon would interest a large body of men in the poor, and reflexly do good to the deacon himself. It is a common and melancholy saying, that one half of society do not know what the other half are doing, or how they subsist. This is not like the sympathy and benevolence of brothers — the children of the same Father. Nor is it good for the community. It creates a most injurious separation of ranks, which soon comes to be filled up with jealousies, alienations, and enmities, ready to break out on the first favourable opportunity. The office of deacon tends to amalgamate ranks, to soften diffigrences, to prevent or correct perni- cious misapprehensions. Besides this, to labour among the poor is to do good to one's self. It teaches depend- ence upon God's sovereignty, which maketh us to difi*er — calls forth gratitude to the kindness of Providence —
1 00 THE GENERAL ADVANTAGES OF A REVIVAL
awakens sympathy and regard for our suffering fellow- men — and is fitted to make one humble and denied to the world. It affords scope, too, for active Christian benevolence — a benevolence which it is not desirable should remain without an object, ever addressed from the pulpit, but never called into living operation in the world. AVhen it is considered that deacons may gene- rally be young men, the advantage of early bringing them into contact with the indigent, and preventing the growth of selfishness and worldliness, and exaggerated views of life, in an age peculiarly addicted to such evils, is the more important.
4. A fourth advantage of the revival of the office of deacon, would be the increased attention which the poor would receive, not only in the supply of their actual wants, but in other ways. Much of this cannot be expected at the hands of paid agents, generally appointed because they are stern to the poor, and will keep down pauperism, and appointed, too, independent of religious character. Such persons would naturally treat the poor either with great coldness and harshness, or would minister to their wants with a prodigality which would be very injurious. There is no sort of moral or religious security that they would act a different part. On the other hand, though private Christians may, and ought to do much more for the welfare of the poor, by personal exertions, than they usually attempt, yet these do not supersede the attentions of the deacon. Having no official or responsible public character, private individuals may care for the poor or not, by fits and starts, just as they please, and as suits their convenience. This is not satisfactory to the poor, nor is it fitted to gain the object in view. The grand thing is
OF THE OFFICE OF DEACON. 101
to join the advantages of both — the advantage of official responsibility and persevering application, with the in- telligent sympathizing kindness of the private Christian; and in the character and office of the Christian deacon these unite. It is evidently a matter of high moment and serious obligation, to do more for the poor, particu- larly in the large to\^^lS, and remote Highland and Island parishes, than is usually done, to enlarge, if necessary, the existing pecuniary provision ; but above all, to take steps for raising their character, and with it their condition. Humanly speaking, it would be impossible to create, at once, a large body of men over the whole country, possess- ed of the character and position of the Christian deacon, without doing an immense service, directly or indirectly, to the families of the poor. The raising up of several thousand men, all interested in their indigent fellow-men and fellow-parishioners, could not fail to be immediately felt. It would prevent intemperance, and promote edu- cation, and economical habits, and domestic comfort ; and, in short, render services of good, which at present we can scarcely conceive.
It is right to add, that a peculiar class of poor, who have special claims upon the attention of the Christian deacon, would naturally and greatly share in the advan- tages of a revival of the office — I mean the poor saints. They should be cared for, not merely as ordinary poor, receiving a few shillings now and then : they should, so to speak, be watched over. The congregation, through the deacon, should see to it, that none of their members are in want of food or clothing, and so prevented from attending on the services of the sanctuary. Some hesitate about a revival of the office of deacon, in the apprehen-
102 THE GENERAL ADVANTAGES OP A REVIVAL
sion that, with the eldership in active operation, there would be no work for the deacon. But let this impor- tant branch of Church duty be properly attended to, and there will be no want of pleasant and useful labour, even though the more general duties of the office were fewer than they are.
5. As a consequence of the whole, the Church would be strengthened in the affections of the people, and so jStted for growing usefulness. She would be surrounded by many thousand additional office-bearers, while the offices of minister and elder would, at the same time, be raised in efficiency, — in short, the Church should do more work and the work would be better done ; and, in these days, such a course is the grand condition of public favour and stability. Besides, the Church would receive the blessing of the poor man, which is of no small price ; and yet better, she would be crowned with the approba- tion of her 'exalted Head. Not only seeking to do good, but to do good in the way of His appointment, His special smile would rest upon her labours.
These are strong recommendations for reviving the office of deacon at any time, but they are particularly important at the present day. After making every al- lowance for the danger to which even sagacious men are exposed, of exaggerating the social evils which may happen to prevail at a particular season, there seems every reason to conclude, that the combination of evils which at present presses upon society is not transitory. The increasing application of machinery to manufac- tures, and the improved methods of agriculture, are evidently forcing multitudes, who have not the means of emigration, into the ranks of poverty. However society
OF THE OFFICE OF DEACON. 103
may ultimately right itself, this is the present result, and there seems no probability that it will quickly disappear. In these circumstances, it is plain that some great effort must be made to meet the wants of society. The country seems to be driving to one of those grand crisises which form epochs in history, and which can be encountered only by some simultaneous exertion of corresponding ex- tent and power. To prevent, however, the reader being misled by exaggerated views, I have corrected, in the Appendix, some of the greatly over-coloured statements, in regard to the social condition of Glasgow and Scot- land, which from time to time have been made. Still the evils are alarming, and all intelligent, and espe- cially Christian men, must look them stedfastly in the face. Whether a revival of the full duties of the Chris- tian Church in regard to the poor, and that in the way of Christ's appointment, by a large staff of deacons, however equal to meet the ordinary calls of indigence, would be adequate in such an emergency as the present, the fruit of the accumulating evils of years — may be doubtful. Still it is plainly a movement in the right direc- tion ; and it is unquestionable that, in this way at least, very much good would be accomplished. In a crisis so serious there is always danger that the hope of immediate relief may betray men into plans, not only defective, but ultimately injurious. There is peculiar hazard of this where personal and family suffering are involved. Be- nevolent men are willing even to sacrifice their specu- lative principles, or to hold them in abeyance, for the sake of supplying the wants of their destitute fellow- men. All this enhances the value of charity, in the scriptural way proposed, so much the more. Seeking
104 THE GENERAL ADVANTAGES OP A REVIVAL
out the old paths of the Word of God, and standing in them, we can never do mischief. We may not be able to accomplish at once all the good which is desirable or necessary, but we are in the right way, and must be ultimately successful.
Many, then, and peculiar are the advantages of reviv- ing the office of deacon. Our present social disorders may have been intended, in the providence of God, in part, to call the attention of the Christian Church to this part of its duty. It is true that most Christian Churches do something for their poor, but they do not, in this respect, discharge their whole duty to all the poor, in the way or to the extent in which Christ re- quires it. Let the Christian Church listen to the voice of Providence, and be faithful to her trust and to the rule of Scripture. A high honour and distinguished re- ward await her if true to herself and to the poor. Dis- credit and reproach will attend her footsteps if, in such a crisis, the irreligious and the infidel can say, with truth, that the Christian Church did no more than the w^orld, and that, in extraordinary circumstances, she felt and acted as if there were nothing peculiar.
I cannot suppose that any parties will be so unreason- able or infatuated as wilfully to throw obstacles in the way of the revival of the office of deacon. There may at first be a little jealousy in some quarters. In rural parishes some heritors may fear that, sympathizing too strongly with the poor, or bringing out their wants more fully than before, deacons may add to the parochial burdens in seeking to relieve them; and some elders may fear that their office will be superseded when that of the deacon comes into vigorous play ; but the jealousies
OF THE OFFICE OF DEACON. 105
are equally unfounded. The deacon will ultimately, and that at no great distance of time, prevent pauperism ; and instead of superseding, will improve the office of elder, and make it more efficient for its appropriate duties. These things are in accordance with experience. I happen to know a case where, on the revival of the office of deacon, a few years ago, there was a little un- pleasant feeling at first among the parties referred to, from not correctly imderstanding the nature and opera- tion of the deaconship ; but soon a leading heritor made the deacon his private almoner, so satisfied was he with the change, and speedily the services of the deacon were appreciated by the elders, and w^ere most valued by the most diligent and prayerful of the number. If any douht exists as to the precise extent of the power of the deacon in the legal management of the poor, it might be desir- able that it should be ascertained and established. It is not likely that in such a case any parties, however un- reasonable, would long hold out. The congregation have an effectual check upon such jealousies as would seri- ously interfere vnth. the proper parochial organization of the Christian Church, and it is right that it should be so.
APPENDIX.
No. I.
TESTIMONy OF AN ENGLISH PRELATE TO PRESBYTERIAN VIEWS OF THE OFFICE OF DEACON.
Dr Croft, Bishop of Hereford, published in 1675, under the title of " A Humble Moderator," a treatise on the " True State of the Primitive Church," in which, among many other concessions, the following just sentiments occur " Concerning deacons :" —
" Whether this of deaconship be properly called an order or an office I will not dispute — but certainly no spiritual order; for their office was to serve tables, as the Scrip- ture phrases it, which, in plain English, is nothing else but overseers of the poor, to distribute justly and discreetly the alms of the faithful, which the apostles would not trouble themselves withal, lest it should hinder them in the minis- tration of the word and prayer. But as most matters of this world, in process of time, deflect much from the original constitution, so it fell out in this business ; for the bishops, who pretend to be successors to the apostles, by little and little, took to themselves the dispensation of alms, first by way of inspection over the deacons, but at length the total management ; and the deacons, who were mere lay-officers, by degrees crept into the Church ministration, and became a reputed spiritual order, and a necessary degree and step to the priesthood, of which I can find nothing in Scripture and the original institution, nor a word relating to any thing but the ordering of alms for the poor. And the first I find of these officiating in spiritual matters, is in Justin Martyr, who lived in the second century. He relates, that when the bishop had consecrated the bread and wine for the Lord's Supper, the deacons took it from him, and delivered it to
108 APPENDIX.
the lay-communicauts there present, and carried it also to the faithful that were absent — hindered, I guess, from coming by sickness or some other good excusing cause. . . But it is evident this was not yet come to be the general practice in all Churches, but only in Greece, where Justin Martyr lived ; for Tertullian, who lived in Africa some years after Justin, declares, that the custom there was to receive the blessed sacrament from the hands of the bishop only, whom he calls the jiresident, that is, whosoever was chief in the assembly, whether bishop or presbyter. But yet, I confess, that this custom of the deacons delivering the blessed sacrament, or at least one part of it, viz., the chalice, by degrees became the custom in most Churches in after ages ; and so, passing from one thing to another, in time they came to administer the sacrament of baptism, and at last to the ministration of the Word, the business which the apostles peculiarly re- served for themselves, and which the bishops also, for a long
time, reserved entirely to themselves
Thus, you see, in process of time, how strangely things alter from the original institution. The bishops omit preaching, and become servants of tables ; and the deacons, from ser- ving of tables, step up into the pulpit and become preachers. But Petavius takes upon him to prove deaconship a spiritual order, and brings us a more early author for it than Justin, that noble martyr Ignatius, who, in his ejjistle to the Tral- lians, calls deacons (as Petavius conceives) ministers of the mysteries of Christ. Here I find that which I often lament, learned men to go in a track, one after another ; and some through inadvertency, some through partiality, take many passages of ancient authors quite different from their mean- ing, as here, all following the first erroneous interpreter of Ignatius. Sure this fancy of deacons ran much in his head, otherwise he could never have found them here ; for it is evi- dent the word deaconus in this place relates to the presbyter newly before mentioned, telling the people they ought to be obedient to the presbyters as to the apostles ; (then follows) ' You must, therefore, please them in all things, being minis- ters of the mysteries of Christ.'
He (Petavius) tells us out of the Acts that Philip and Ste- phen, both deacons, were preachers of the Word — that is, a spiritual work, therefore belongs to a spiritual order. I would gladly know who informed Peta%'ius that Philip, who preached to the eunuch, and afterwards went about preaching to others, was Philip the deacon, and not rather Philip the apostle, as seems to me far more probable ; for Philip the deacon was,
APPENDIX. 109
by his office, to reside at Jerusalem, and take care of the poor. Thither the alms of the faithful were sent to relieve the saints at Jerusalem. But you farther urge, ' Surely Stephen was a deacon,' and let Philip also, if you please, it signifies little to the purpose. Sure I can show out of Scrip- ture preachers that were in no spiritual order — neither presbyters, nor deacons neither, as Aquila and Priscilla, his wife too, and Apollos likewise, to whom they both preached, and instructed him more fully. Sure they did not ordain Apollos a deacon ; nor can I believe any of the apostles ordained him deacon, and sent him forth to preach before he was well catechised in the Word. He was not so much as baptized in Christ, but knew only the baptism of John. If not baptized, surely not ordained deacon ; yet he prevailed,
and mightily convinced the Jews It is
evident, then, from Scripture, that the first institution of deacons was a mere lay office — I will not say a profane office (as some too grossly and irreverently have termed it), but a pious and honourable office in the Church of God, to serve tables, to take care of God's poor ; but, as I have showed, in process of time, it became quite another thing, and so differ- ent from the original institution, that it made Chrysostom and divers others great and good men, doubt whether the apostles did not constitute two sorts of deacons — some for the lay office, some for spiritual offices. Had Chrysostom consulted only Scripture, he would never have doubted nor dreamed of two sorts of deacons, there being no mention at all but of one ; but he seeing the practice of the Church, which he was unwilling to condemn, so different from that one apostolical institution of deacons, this so confounded the good man that he knew not well what to make of it, and willing to piece Scripture and the present practice together, to put a new patch upon an old gai*meut, made the rent the wider, rending the deaconship in two pieces, which of old was but one, only to serve tables ; which office, he that used well, purchased to himself a good degree, a good esteem ; and so it might be a recommendation to the degree of priest- hood, though no necessary step to it." — P. 52.
After perusing these extracts, the reader will not wonder at the strange applications which have been made of the office of deacon in the course of ecclesiastical history, and which are made still in the Church of Rome. Part of the office, after it had lost its original design, was to direct the people, in their Church devotions, where each part began, they being too ignorant to know themselves. Hence the
110 APPENDIX.
deacons were called " holy criers." By license from the bishop they had authority to preach, to restore penitents, and grant absolution, and to represent the bishops in general councils — functions which involve the leading duties of the ministerial office. In the Church of Rome it is the deacon's office to incense the officiating priest or prelate — to lay the corporal on the altar — to receive the patten or cup from the subdeacon, and to present it to the person officiating — to incense the choir — to receive the pix from the officiating prelate, and carry it to the subdeacon ; and at the pontifical mass, when the bishop gives the blessing, to put the mitre on his head, and to take off the archbishop's pall and lay it on the altar ! — Vide Encyclopcedia Britannica, 7th edit.. Deacon. According to the ordination of deacon in the Church of Eng- land, he is to assist in the dispensation of the communion, but he is limited to the administration of the wine !
No. II.
REVIVAL OF THE ORDER OF DEACONS STRONGLY AND IM- MEDIATELY RECOMMENDED BY MINISTERS AND ELDERS OF THE ESTABLISHED CHURCH IN EDINBURGH, 1841.
It may not be unknown to the reader, that during the last winter the state of the poor, in connection with remedial measures, has been matter of full and anxious considera- tion by ministers and elders of the Established Church, both in Edinburgh and Glasgow. In the latter an Association was formed, which regularly met once a fortnight. Under its auspices a very interesting course of lectures was de- livered, which has since been re-delivered in Edinburgh, and is now in the course of publication. Among many sugges- tions which have been thrown out for the improvement of the physical, intellectual, moral, and religious condition of the poor, especially in large towns, the subject of the revival of the deaconship was frequently noticed, and though no for- mal resolution was passed in Glasgow, I may safely say that the proposal was uniformly and unanimously approved as highly important, and fitted, where realized, to be useful in a variety of ways.
In Edinburgh the idea has been embodied in an interest- ing document, entitled " Statement by a Committee appointed at a Meeting of certain Ministers and Elders of the City Churches to Consider and Report upon the best Means of Promoting the Efficiency of our Parochial Administration,"
APPENDIX. Ill
Among various plans, that of a re\'ival of the deaconship is represented as essential and required to be first and im- mediately adopted.
" With reference, again, to the kind of agency which should be employed, the Committee are unanimously of opinion, that, without superseding the assistance of other Adsitors, who may be willing to co-operate with them, in discharging the duties which every private Christian may lawfully undertake, with a view to the comfort, improvement, and instruction of his fellow-men, the first measure that should be adopted, is the restoration in all our parishes of the order of deacons, — an order of office-bearers, the institution of which is expressly recorded in the Holy Scriptures (Acts vi.), and recognised by the con- stitution and standards of the Church of Scotland,* — * The Scripture doth hold out deacons as distinct officers in the Church — whose office is perpetual ; to whose office it belongs, not to preach the word or administer the sacraments, but to take special care in distributing to the necessities of the poor.' t
" Without entering into a detailed description of the duties of deacons and the relation of their office to that of elders, it may suffice to say, in general, that, while much of the benefit which we expect from their being restored in our city churches, will arise from the discharge of duties which are common to them with other office-bearers and even private members of the Church, it is their peculiar and distinctive function to provide for the necessities of the poor, and * espe- cially of those who belong to the household of faith.' The Church is Christ's almoner ; and every congregation is bound, and should deem it a privilege, to supply the wants of its poorer members. And this obligation cannot be said to be dis- charged when the whole poor of a city are thrown, without distinction of character or condition, on the funds of a work- house, and no other relief provided for the pious and exem- plary, than what is equally given to the profligate
. . . It cannot be reasonably doubted that their appoint- ment would be attended with the most beneficial effects, inasmuch as many private Christians would most gladly con- tribute to carry on a system of efficient parochial superinten- dence, and the wholesome influence of such agency would be felt in a thousand ways, even though the deacons had com- paratively little to give in the shape of alms.
* Dunlop's Parochial Law. Pardovan's Collection.
t Form of Church Government, 520. See also, First Book of Discipline, c. 108 ; Second Book, c. 8.
112 APPENDIX.
"The whole subject is most earnestly recommended to the serious and prayerful consideration of the ministers and elders of the Church;'
Believing that the reader will be desirous to see the other remedial suggestions of the same report, and that they may be useful in different and distant quarters, I take the liberty to subjoin the remainder of the " Statement." I have only to add, that it bears the much respected names of the Rev. Messrs Buchanan, C. J. Brown, Guthrie, Sym, and Alexander Dunlop, Esq., elder,
" It is universally admitted, that, in the present condition of the city parishes, there are many lamentable evils — spiri- tual, moral, and economical — which demand the serious attention of every office-bearer in the Church, and loudly call for some prompt and practical remedy.
" The habitual non-attendance of multitudes at any place of public worship — the indifference which prevails to a wide extent as to the privilege of communion — the neglect of family worship and instruction — the intemperance and profli- gacy of some— the imprudent habits of others — the abject poverty of one class — the precarious and ill-remunerated employment of another — the perpetual struggle which many an industrious family must wage with want ; and the immi- nent hazard to which they are exposed of sinking, on any occasion of domestic affliction or stagnation of trade, which forces them to have recourse to the pawnbroker, into utter and hopeless indigence : — these may be enumerated as a few of the many evils which requii-e to be redressed.
" While there are materials in every parish which may ultimately be made subservient for its internal improvement, in most cases the parishioners must be acted on, in the first instance, ab extra ; as, from their practical exclusion from the parish church, they cannot be stimulated by the ordinary means of pastoral influence or public instruction.
" There exists, however, in every congregation, a vast fund of moral influence, capable of being made to bear with pro- digious and most beneficial effect on the parish ; an influence which at present may be said, in a great measure, to be dormant, or to lie waste ; and which only requires to be concentrated and directed into the right channels, to accom- plish, under the blessing of God, the desired reformation. The exertion of this influence would be ' twice bless'd ;' it would be a blessing to the parishioners, and not less to the members of the congregation itself. * If thou draw out thy soul to the hungry, and satisfy the afflicted soul, then shall
APPENDIX. 113
THY light rise in obscurity, and th v darkness shall be as the noonday.' — Isa. Iviii, 10.
" It was long since observed, that ' if any eflfectual impres- sion is to be made in the moral condition of a parish, it must be by means of a more extensice agency, by which single families may be brought under a course of moral inspection and dis- cipline ;' and ' that what bids defiance to individual exertion, may be accomplished by extensive co-operation.'' *
" On this sound and enlightened principle, and with a view to a thorough and pervading system of Christian influence, a large number of ofl&ce-bearers or agents is required ; so that a district might be assigned to each, containing not more than ten or twelve contiguous families. There is reason to believe that many eminent Christians would deem it a privilege to be engaged in this way in their Master's seriice, and to minister to the temporal and spiritual welfare of those of whom He said, * Forasmuch as ye did it unto one of the least of these my brethren, ye did it unto me.' They would feel it to be a relief to them to have their attention directed to a specified field of Christian exertion, instead of being, as they are, embarrassed and distracted by applications from all quarters, which they can neither altogether refuse, nor yet thoroughly investigate ; and if once engaged in this humble but most beneficent enterprise, it is not possible that, with the ordinary feelings of human nature, they should fail to take a deep, and tender, and permanent interest in all the members of those families which have thus been committed to their care. At present, the elders have the same feeling in regard to their districts, of which every faithful minister is conscious in regard to his parish, — that they are too large to be thoroughly pervaded by any moral influence which they can exert ; and hence, from the utter hopelessness of doing what is really impracticable, much that might be accom- plished by a subdivision of labour is left undone. But with a more extensive agency, and more complete organization, every difficulty may be surmounted, and the highest hopes of Christian philanthropy fulfilled.
" The practical objects to which such an agency should attend, are such as these : —
" 1. The office-bearer or agent of a Christian Church should make himself thoroughly acquainted with every family in- trusted to his care, and gain their confidence and affection, as a friend, in whose kindness they can confide, and from whom they may expect counsel and advice when required. * Dr Abercrombie.
114 APPENDIX.
" 2. Another object is to see that every family be suitably supplied with Bibles.
" 3. To see that * every boy in the district be taught to read and write, and every girl to read and sew.' *
" 4. To see that the children go regularly to school, and both parents and children to some place of public worship.
" 5. To see that they be suitably accommodated with seats, if they wish them, in their parish church.
" 6. To aid, by advice and influence, in procuring or direct- ing to employment, where it is needed, and especially in pro- curing situations for girls when they leave school, and are fit for service.
" 7. To prevent and counteract, as far as possible, the perni- cious effects of dependence on public charities — by stimulating their own industry — by procuring temporary private relief when it is absolutely necessary, and especially in the case of industrious families, when they have been visited with do- mestic affliction, which often reduces them so low, that unless they are relieved promptly and liberally, they can never afterwards recover themselves — and above all, by encourag- ing habits of economy and saving, so as to provide against the evil day.
" The means by which such an agency might accomplish these beneficent objects, are alike simple and efficient. It might be recommended,
*' 1. To visit every family in the district as often as possible, and not less frequently than once a-month. In a district containing twelve families, this might be accomplished at the expense of half an hour a- week.
" 2. To spend an ' hour on Sabbath in one or other of the houses (perhaps the better way would be to go round them in rotation), where the children might be assembled for reli- gious instniction in little domestic Sabbath schools, and thus the habit of family instruction and worship might be gradu- ally introduced, especially if the parents were reminded of their duty in this respect, and furnished with some simple manual, expository and devotional.
" 3. To collect into a deposit fund such small sums as the parents or children might wish to save, and pay them over to the Savings' Bank. This noble institution, to be exten- sively available for the benefit of the working-classes, must be worked on the aggressive principle, — as in Liverpool, where agents go round the districts every week, to collect the sav- ings of the poor, and transfer them to the bank, and have in * Dr Chalmer*.
APPENDIX. 115
this way accumulated sums to the amoimt of six thousand pounds.
" 4. To report cases of sickness to the minister and elders ; and when any difficulty occurs, or any case requiring peculiar treatment, to bring it under the notice of the elder in the first instance, who may, if necessary, consult with other elders or the minister ; and to report generally on the state of the whole district, at a meeting of the agents, with the elders and minister, to be held at stated periods, say once a-quarter.
" 5. To keep a roll or book of district statistics, containing the names, ages, and occupations of all the members of the various families, to be revised and re-written once a-year, after the term in May, and the old ones preserved for the purpose of comparison.
*' Many other methods of practical usefulness will readily suggest themselves to a Christian agent, whose heart is in the work ; such as the promoting of cleanliness, sufficient ventilation, and many more too minute to be specified, but which, in the aggregate, would confer a general and perma- nent blessing on every little locality.
" That the establishment of some such agency is highly de- sirable, and loudly called for, in the present circumstances of society, cannot be doubted by any one who is at all conversant with the actual state of our city parishes ; and whether it be regarded with reference to the diffusion of saving spiritual instruction, or to the secondary, but still important object of increasing the means of temporal comfort among our parishioners, its value cannot be too highly esti- mated. It would seem to be the likeliest means, under the Divine blessing, of renewing that friendly intercourse be- twixt the different classes of society, which once existed, but which has been too much interrupted by the habits of modern life, and of reviving those reciprocal feelings of kindliness which cannot be allowed to decay without being supplanted by jealousies, which threaten the destruction of all that is bland, and peaceful, and happy in a weU-condi- tioned community. It might exert a prodigious power, in the way of checking intemperance, preventing or curing poverty, and arrest the degeneracy of those who, yielding to the pressure of circumstances, are ready to sink into the most abject debasement. It might save many from the prison and penitentiary, many more from the charity work-house, and more stiU from the ruinous habit of resorting on every emer- gency to the pawnbroker's shop.
116 APPENDIX.
" If the establishment of such an agency be a desirable object, the only questions which require to be considered are. Is it practicable ? and, if it be, What kind of agency should be employed ? and, What means can be placed at their disposal ?
" That the establishment of such an agency is practicable, appears not only from the experience of St John's parish in Glasgow, and St John's parish in Edinburgh, as well as others which might be mentioned ; but from the declared willingness of many Christian men to lend their aid in pro- moting these great objects of Christian philanthropy." *
While there can be no question that much may be done in this way to ameliorate the whole character and condition, especially of the humbler classes in society, — while partial success can be appealed to in a case known to the writer of several years' duration ; it is right, at the same time, to bear in mind, in order to prevent disappointment and the waste of resources on impracticable or doubtful expedients, that it is only an approximation which after all is attainable, — that it must be extremely difficult to work machinery of such im- mense magnitude, — that there is great fluctuation among the agents, and no small danger of their getting wearied and falling away in the course of time. Not at all in the spirit of discouragement, but rather to prevent exaggerated hopes, which are always injurious, I beg to subjoin the following facts, which go far to show that the visitations and sviperinten- dence of private Christians, however important in their own place, cannot be depended on as a substitute for the regular and appropriate parochial machinery of the Established Church. It must only be employed as a help and a supple- ment ; so contemplated, it is highly useful and may experi- mentally convince not a few who now hang back from bearing office in the Christian Church (though soUcited in the Pro- vidence of God to do so), that there is nothing so very for- midable in the moral and religious charge of a limited number of families, as should discourage them from undertaking it. Still the only security for a permanent and trustworthy pro- vision, is the extensive subdivision of parishes, and the ap- pointment of tinily evangelical pastors, elders, and deacons, to a manageable population.
The Rev. Mr Gibson of Glasgow, whose services to the Established Church in various ways, and in connection with
* In St John's, Edinburgh, I understand that there 80 persons who, whether as office-bearers or as priyate Christians, devote their moral and religious care to the parish.
APPENDIX. 117
the Inquiries of the Religious Instruction Commissioners among others, are well kno^Ti and appreciated, proved before the Board, from unquestionable authority, that a single successful parochial church in Glasgow exceeded, in point of moral and religious result, the attainments of ex- tensive associations of Evangelical Dissenters, numbering many visitors : such are the fluctuations and uncertainties which belong to the operations of a visiting society of private Christians, however estimable. The facts are un- deniable, resting chiefly on the acknowledgment of intel- ligent Dissenters themselves. One minister had in his congregation 30 agents at the time he gave his evidence ; at the time of the report of the association, two months suljse- quently, they had fallen to 14 ; by the time of the printing of the report again, they had risen to 22. Another minister in a single year lost 10 agents and 6 meetings ; and then, with regard to the success of the scheme in drawing out the people to receive religious instruction, a society with 50 agents and 11 stations had an attendance of from 15 to 75 persons each. Taking 30 as a fair average, we have here 330, while a single new church has been the means of drawing to the worship of God between 200 and 300 who had not been in the habit of attending any place of worship before, indepen- dently of a large general congregation : this was stated in evidence. It may be added, that the labour of the diff'erent Instruction societies and City missions have not been instru- mental in raising a single place of worship. These facts are stated, not for the purpose of disparaging the labours of private Christians, or of the modes of instruction which Evangelical Dissenters in some of the large towns pursue, — far from it ; it is believed that much good is, with the Divine blessing, wrought out by such channels, — good, for which it becomes every Christian to be thankful, even had it been much less than it reaUy is. But in comparing diff'erent means of good, it is well to know which is the more successful, and to be guarded against exaggerated expectations from what at first sight seems fair. It is always matter of regret where superior instrumentality is neglected or not applied, in con- sequence of a preference for what is supposed to be as good, while experience has proved its inferiority. In this way, both time and resources are relatively lost, and faithful men are discouraged. At the same time, in the absence of the best, every intelligent Christian will of course choose the next best, — any thing is better than utter sloth and indifference to the spiritual welfare of our fellow-men. H
1 1 8 APPENDIX.
No. III.
PRACTICAL EXEMPLIFICATION OF THE WORKING OF THE DEACONSIIIP EVEN IN A LARGE TOWN.
One of the deacons of St John's, Glasgow, of well known intelligence, happening to be a fi-iend, I submitted to hira the following queries, and received from him the accompanying answers. Though this parish was upon a peculiar system, and, in cases where it is knoAvn that there is a fixed legal provision for the poor, deacons have not the same motives for strict investigation of cases, still the information is valu- able, and so far applicable to all parishes, whether under legal or voluntary management. I am sure the reader will thank me for the statement. It shows what might be done in more favourable circumstances. The length of time over which the testimony extends renders it the more valuable : —
Q. 1. How long were you a deacon of St John's ?
A. Eighteen years,— from 1819 to 1837.
Q. 2. What was the size of your district ; how many fami- lies ?
A . At my first survey the district contained 99 families of 476 individuals. Next year several additional deacons were appointed, and my proportion was reduced to 56 families of nearly 300 members. In 1831 some new houses were built, increasing the families to 81 — 359 members, and so on from year to year, till the population amounted to 117 families of 570 members.
Q. 3. What time did the charge occupy ; did you easily overtake the management ?
A. With 56 families, in ordinary circumstances, very little of my time was occupied, and my ofiice was by no means irksome ; but when the families increased to 80, 100, and upwards, I found it more difficult to keep up my acquaint- ance in the district, so that I had less comfort in going amongst them, and whilst my visits were in reality more requisite, they became