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 Testament 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.

evidence of

resulting

above

§ 12. Now what did the Holy Spirit design us Internal to learn from all this? In the first place the Gospel "he that hath ears to hear," may draw from it, from the as has been already observed, a strong internal views. 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

But besides this we may fairly infer I think of Essenthat what is essential is to be found clearly laid tinct reve down in Scripture; and that those points which Scripture

lation in

to be expected.

Extent and limits of

of a Church.

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 incidentially 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 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.

It was designed in short that a Church should the power 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 anything against Holy Writ, so besides the same ought it not to enforce the belief of anything as necessary to Salvation."

joined,

cluded, and

at large.

§ 13. And we may also infer very clearly from Things enan attentive and candid survey of the Sacred things exWritings, not only that some things were things left intended to be absolutely enjoined as essential, and others left to the discretion 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 things essential to Points esChristianity, and enjoined as universally requisite; compatible, 2dly, those left to the discretion of the governors rent. of each Church; and 3dly, those excluded as inconsistent with the character of the Gospelreligion.

These last points are not least deserving of a careful examination; especially on account of

sential, in

and indiffe

DE DISC ICECTIOs relative to them, that have
Trozei md still prevail, in a large portion of

stan World. It would lead me too far me subject now immediately under coneron, to enter into a full examination of all te cures that are to be found in most reliexcept the Christian, and which might eeen expected to appear in that, supposing

human origin; but which are expressly cinded from it. It may be worth while hower advert to a few of the most remarkable.

The Christian Religion, then, arose, be it reentered, among a People who not only looked tr temporal Deliverer and Prince in their Messiah, but who had been accustomed to the Suction of temporal rewards and judgments to ne divine Law;°-whose Laws, in religious and it secular matters alike, claimed to be an immeHate revelation from Heaven - whose civil alers were regarded as delegates from "the Lord their God, who was their king," and were

joined to punish with death, as a revolt from he Supreme Civil Authority,-as a crime of the character of high-treason,—any departure from the prescribed religion. It arose in a Nation regarding themselves as subjects of a " Kingdom of God" that was, emphatically, a kingdom of this

See Essay I., 1st Series: "On the Peculiarities," &c. And also Discourse "On National Blessings."