attendants of our churches. If, again, we were to judge of their character from the occasion on which we find them acting as stewards of the Church fund, a higher station would be doubtless assigned to them, but still, one not more nearly connected with the ministry of the word, nor approaching more to the sphere of duty which belongs to our to our deacons. On the other hand, the instances of Stephen and Philip prove, that the title was applied to those who were engaged in the higher departments of the ministry, although not in the highest.

"After all, it is most likely that the word deacon was originally applied, as its etymology suggests, to all the ministers of the Gospel establishment. But the Apostles having from the first a specific title, it more properly denoted any minister inferior to them,-any, however employed in the service of the Church. Between these, also, there soon obtained a distinction. If we suppose, then, that the seniors, or superior class, were distinguished by the obvious title of elder deacons, (πρεσβύτεροι διάκονοι) the generic and unappropriated term "deacon" would devolve on the remaining class. And thus the present order in the Church, to which that name is applied, may be truly asserted to be deacons in the apostolical and primitive sense of the word; and yet, nevertheless, much may be said about deacons, both in the New Testa

ment and in the writings of the early fathers, which will not apply to them."

If any one should be disposed to think it a question of small moment whether Stephen and his companions were or were not the first Deacons ever appointed, let him consider that, however unimportant in itself, it is one which throws much additional light on the subject now before us. We not only find few and scanty records of those details of the Church-government established by the Apostles, which, if they had designed to leave a model absolutely binding on all Christians for ever, we might have expected to find fully and clearly particularized, but also we find that a part even of what the inspired writers do record, is recorded incidentally only, for the elucidation of the rest of the narrative; and not in pursuance of any design to give a detailed statement of such particulars. Thus a further confirmation is furnished of the view that has been taken; viz. that it was the plan of the Sacred Writers to lay down clearly the principles on which Christian Churches were to be formed and governed, leaving the mode of application of those principles undetermined and discretionary.

Internal evidence of

12. Now what did the Holy Spirit

the Gospel design us to learn from all this? In

resulting

above

from the the first place "he that hath ears to views. hear," may draw from it, as has been al

ready observed, a strong internal evidence of the genuineness, and of the inspired character, of our Sacred Books; inasmuch as they do not contain what would surely have been found in the works of men (whether impostors or sincere) left to themselves to record whatever seemed interesting and important.

And this point of evidence presents itself to the mind at once, before we have even begun to inquire into the particular object proposed in the omission; because we may be sure, in this case, that what did not come from Man must have come from God.1

tials a dis

lation in

Scripture to
ed.

be expect

But besides this we may fairly infer of EssenI think that what is essential is to be tinct revefound clearly laid down in Scripture; and that those points which are either wholly passed over in silence (when they are such that we are certain from the nature of the case, the Apostles must have given some directions relative to them) or are slightly mentioned, imperfectly described, and incidentally alluded to, must belong to the class of things either altogether indifferent, or so far nonessential in their character, that "it is not necessary" (as our 34th Article expresses it,)" they should be in all places one and utterly alike;"—such in short that Divine Wisdom judged it best they

1 See Appendix, Note (E.)

744258

should be left to the discretion of each Church in each Age and Country," and should be determined according to the principles which had been distinctly laid down by Divine Authority; while the application of those principles in particular cases, was left (as is the case with our moral conduct also)" to the responsible judgment of Man.

limits of

of a Church.

Extent and It was designed in short that a Church the power should have (as our 34th Article expresses it) "authority to ordain, change, and abolish ceremonies and rites resting on Man's authority only;" (this, be it observed, including things which may have been enjoined by the Apostles to those among whom they were living, and which to those persons had a divine authority; but which are not recorded by the sacred writers as enjoined universally) "so that all things be done to edifying :" but that "as no Church ought to decree any thing against Holy Writ, so besides the same ought it not to enforce the belief of any thing as necessary to Salvation."

joined,

ex

cluded, and

Things en- § 13. And we may also infer very things clearly from an attentive and candid survey of the Sacred Writings, not only that some things were intended to be absolutely enjoined as essential, and others left to the dis

things left at large.

m See Appendix, Note (F.)

n Essay on Abolition of Law. Second Series.

§ 13.] Things enjoined, excluded, and left at large. 101

cretion of the rulers of each Church, but also that some things, again, were absolutely excluded, as inconsistent with the character of a Christian Community.

It is very important therefore, and to a diligent, and reflective, and unprejudiced reader, not difficult, by observing what the Sacred Writers have omitted, and what they have mentioned, and in what manner they have mentioned each, to form in his mind distinctly the three classes just alluded to: viz. 1st, of Points things essential to Christianity, and en- compatible, joined as universally requisite; 2dly, rent. those left to the discretion of the governors of each Church; and 3dly, those excluded as inconsistent with the character of the Gospel-religion.

essential, in

and indiffe

These last points are not least deserving of a careful examination; especially on account of the misconceptions relative to them, that have prevailed and still prevail, in a large portion of the Christian World. It would lead me too far from the subject now immediately under consideration, to enter into a full examination of all the features that are to be found in most religions except the Christian, and which might have been expected to appear in that, supposing it of human origin; but which are expressly excluded from it. It may be worth while however to advert to a few of the most remarkable.