he had taken him into his arms, he said unto them, Whosoever shall receive one of such children in my name receiveth me.

At the same time, humility is enjoined by an allusion, not only obvious and familiar, but applicable also to all men, and therefore much more extensively instructive to those, who should either hear, or read, the precept.

2. The followers of Christ, were not, at this time, sufficiently numerous to be organized in the manner, here supposed.

The number of Christ's followers was, at this time, very small. A great part of these, also, followed him occasionally only; and seem to have been, at other times, at their own proper places of habitation, pursuing their customary business. In these scattered and changing circumstances, we can scarcely conceive, that Christians can have been so organized into a body, as to constitute a Church with its proper officers. The first mention, made of Elders in the Christian Church, even at Jerusalem, I mean as distinguished from the Apostles, is in Acts xi. 30, about eleven or twelve years after the Ascension. Until this time, there is not a hint in the New Testament, that any other men exercised authority in the Christian Church, beside inspired men, as such, and the seven Deacons, although the office of Elder was constituted by Christ in the general commission given to Minis

ters.

3. In the act of choosing the Deacons, recorded in the text, there is not the least allusion to any pre-existing officers of that title or character.

On the contrary, the spirit of the passage appears to forbid this construction. The murmuring of the Grecian Jews against the Hebrews is not specified as directed against the Hebrew Deacons, but against the Hebrews, or the body of Hebrew believers. If it was really directed against the Hebrew Deacons, the record, as it now stands, cannot be true.

To remove the cause of this murmuring, the Apostles summoned the Church together; and addressed them, as in the text. It is not reason, that we should leave the word of God, and serve tables. If the business of serving tables had been already committed to Deacons, as the proper and known officers to transact

this business; could the Apostles suppose the Church would expect them to undertake it? Would not the Grecian Jews have complained of the Hebrew deacons in form; and required that others, of a more satisfactory character should be appointed? The Apostles would then, I think, have called the faulty Deacons to an account, and censured them for their misconduct. After this, they would either have ejected them from office, or added to them others, or required of them a more faultless future behaviour. But they would not have supposed, that the Church could expect them to perform this duty; contrary to a known institution of Christ.

Again; they direct the Church to choose seven men of specified qualifications, whom they might appoint over this business. If the appointment was now made the first time; this language was natural; but, if Christ had already instituted the office, would scarcely have been used. The Apostles, I believe, no where speak of any institution of Christ under the style of an appointment of their own. On the contrary, they always appeal to his authority, where he had expressly exercised it: and it is, I think, to be believed, that the Evangelists have recorded every such appointment.

The Apostles further say, But we will give ourselves to prayer, and the Ministry of the word. This language seems plainly to be that of persons, who were expected in some measure to desist from prayer and the ministry of the word, in order to perform other necessary business; but cannot have been an answer to persons, soliciting them to appoint an additional number of Deacons in the Church. On the contrary, it is the proper language of men, who considered themselves, and were considered by those around them, as the sole officers of the Church at that time. In consequence of this fact, their brethren naturally thought, that every office was to be executed by them, or by others under their direction. The subject was, I think, left to them indefinitely; that they might resolve on such measures, as they should choose to have pursued. In this view of the subject, the observations, made by the Apostles, seem natural and proper; but, according to the scheme of Dr. Mosheim, are scarcely capable of a satisfactory explanation.

4. If this passage does not contain the original appointment of Deacons; there is no allusion to it in the New Testament.

Is this credible? The appointment, and the office, are of Divine authority; and therefore are required to be upheld by the Church. Yet the Church is no where informed when, or where, or how, this office was instituted. We are not, I acknowledge, warranted to determine in what manner Christ would direct the records of his mission, and pleasure, to be written. But we are, I believe, authorized to say, that the case, here proposed, would be singular, and without any parallel in the Scrip

tures.

The argument of Dr. Mosheim is made up of these two parts. First, That the word vewregos, is used in the Scriptures as equivalent to diaxovos: and Secondly, that all bodies of men must have their officers. To the former of these I reply, that, although this use of the term verEgos should be conceded, as in the passage alleged from St. Peter, perhaps it ought, yet it is, I think, evident, that this use of the word in the New Testament is very rare. I know of no other instance, in which this interpretation of it can be even plausibly supported. It is, therefore, urged with little success for the purpose in view. To the latter, my answer is, that, although all bodies of men must have their officers, such bodies must be formed, and established, in some numbers, and must have a known and stable existence, before those officers can be needed; and that the Church had barely arrived at this state, when the Deacons, mentioned in the text, were appointed.

I have felt myself obliged to consider this opinion of Dr. Mosheim, and others, on account of its connection with the history of the subject. If the text contains the original institution of this office; the history of it is one thing: if not; it becomes quite another and, from this supposed diversity, men, considerable for their numbers and respectability, have been inclined to derive inferences, very differently affecting the office, and its duties.

Assuming the account, which has been given of this subject, as just, I proceed to observe, that the whole history of the transaction is the following.

When the Disciples, in the infancy of the Church, saw some of their number poor and suffering, others necessarily devoted to the public service, and both standing in absolute need of support from the community; they determined, with one voice, to sell each man his possessions, and to throw the whole into a common stock. From this stock all the members were to derive their sustenance. A considerable number of the disciples were Grecian, or as they are more usually styled, Hellenistic Jews. The Widows, belonging to this part of the fraternity were, or were thought to be, neglected in the supplies, which were daily administered. These brethren brought their complaint to the Apostles. The Apostles seem, plainly, to have considered it as well-founded: for they directed the remedy, mentioned in the text: viz. that the Church should choose seven men, of unquestionable qualifications, to superintend this business. They, accordingly, chose the persons, whose names are here recited; and, to satisfy the complaining brethren, selected most of them from among the Foreign Jews. The men chosen, were approved by the Apostles, and regularly ordained to their office. Immediately after this event, St. Luke observes, the word of God increased; and the number of disciples in Jerusalem multiplied greatly. God, therefore, approved the measure, and annexed to it his blessing.

From this history, cleared, as I hope, of embarrassments and connected with other passages of Scripture relating to the subject, I propose to examine,

I. The Manner, in which Deacons were introduced into of fice;

II. The Character, which they are to sustain; and,

III. The Purposes, for which they are appointed.

I. I shall inquire into the Manner, in which Deacons were introduced into office.

Concerning this I observe,

1. That they were chosen to it by a vote of the Church.

Wherefore brethren, said the Apostles, look ye out among you seven men of good report, full of the Holy Ghost, and of wisdom, whom we may appoint over this business. And the saying pleased the whole multitude, says the historian, and they chose Stephen, a

man full of faith, and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a proselyte of Antioch; whom they set before the Apostles.

This election was directed by the Apostles. It is, therefore, a pattern for all Churches in the same concern. Every Deacon ought, therefore, to be chosen by the suffrage of the Church.

2. Deacons are to be ordained by the imposition of hands, and by prayer.

When the brethren had set these men before the Apostles, St. Luke informs us, they prayed and laid their hands upon them. This, also, is an authoritative example of the manner, in which Deacons are to be introduced into every Church. It is the example of inspired men; and was, therefore, the pleasure of the Spirit of God. There is no hint in the New Testament, nor even in Ecclesiastical history, that they were ever introduced in any other manner. At the same time, there is no precept, revoking, or altering the authority, or influence, of this example. It stands, therefore, in full force; and requires, that all persons chosen by the Church to this office, should be consecrated to the duties of it in the same manner.

It is to be observed further, that, if any such alteration had existed in periods subsequent to the Apostolic age, it would have been totally destitute of any authority to us. This mode of consecration has in fact been disused in New-England, to a considerable extent. For this, however, there seems to have been no reason, of any value. So far as I have been able to gain information concerning the subject, the disuse was originated at first, and has been gradually extended, by mere inattention: nor is it capable, so far as I know, of any defence.

II. The Character, which Deacons ought to sustain, as exhibited in the Scriptures, particularly in the text, and in the third Chapter of the first Epistle to Timothy, is made up of the following particulars.

1. They should be grave.

Likewise, says St. Paul to Timothy, must the Deacons be grave: dεas, men of dignified gravity.

2. They must be sincere.-Not double-tongued.