the appellation of deacons, whofe office it was to make collections for the poor, and to apply thefe collections in relieving widows and orphans whe were destitute, the fick also, and the imprisoned for their religion, whom they vifited and comforted with the greatest tenderness. In like manner, they appointed women whom they named deaconeffes, to perform the fame offices to the diftreffed of their own fex, and whom for that purpose, they supplied with money out of the church's funds. The character and office of thefe female deacons the apostle has defcribed, 1 Tim. v. 9., and, verse 10. orders the widows, or female prefbyters, to be chofen from among them. The deaconefs is also described, 1 Tim. iii. 11. and in the apoftolical conftitutions, lib. iii. cap. 15. Προχειρισαι મેંદ διακονον και πισην, και άγιαν, εις τας των γυν"Ordain also a deaconefs who is faithful and holy, for the miniftries towards the women." Ignatius likewife in his epistle ad Antiochens, No. xii. thus writes, "I falute, Taç Xgisa dianorus, the deaconeffes in Chrift." Pliny too, in his famous letter to the emperor Trajan, mentions them; for he told him, that in order to get certain information concerning the Christians, he had put two maid fervants to the torture, who were called among the Chriftians miniftræ, that is, deaconefes, expecting no doubt that, as they were of the weaker fex, and held an office in the church, they would be conftrained to difcover the fecrets of their religion. His words are,

αικῶν ὑπερεσίας.

which account, I judged it the more neceffary to endeavour to afcertain the truth by torment-/ ing two handmaids, who were called fervants * The office of female deacon being of fuch early inftitution, and of fuch utility, it is probable Phæbe held that office in the church of Cenchrea. For he is not only called dixovov, a deaconess, but fhe is faid to have performed the offices of a deaconefs, ver. 2. "She hath been a helper of many, and of myself also;" at least Origen and Chryfoftom understood the apoftle as fpeaking of a female deacon in this paffage +.'

SECTION II.

WE have feen that the apoftolic churches had always, when fully fet in order, a plurality of elders, or a prefbytery. This, as other recorded examples, the churches are certainly bound to follow in every age, and indeed, if we confider the importance of the office, it will appear that one man is inadequate to its duties. Thefe are fo numerous, and the neceffary gifts fo various, that we cannot expect to find them in, or properly performed by one man. Befides, a fingle elder is

* Quo magis neceffarium credidi, ex duabus ancillis, quæ Miniftræ dicebantur, quid effet veri, et per tormenta quærere.

See Macknight on the Epist. in loc. See alfo Scott, Guife, Doddridge, Grotius, Hammond, Le Clerc and Whitby, on

under great temptation, either to become felfwilled, and to endeavour to rule according to his own pleasure, from having no equals in the church; or, on the other hand, there is a danger left he be defpifed, and his opinion, being confidered only that of an individual, not to be regarded fo much as it ought. He will also be very apt to fall into a carelefs, flovenly way of carrying on the bufinefs of the church. This is almost the certain confequence of any perfon having too much to do. Befides, where there is but one elder, if he die or leave the church, they are in an imperfect ftate, and without any ruler until another be chofen.

Under a confcioufnefs of his proneness to err, a fingle elder cannot but be difpofed, on some occafions, to confult thofe on whofe judgment he most relies. Through the corruption of human nature, this is apt to excite jealousy in a church, and to make the members confider themselves as in part ruled by thofe who are not in office. Every cause or occafion of jealousy in a church should, as much as poffible, be prevented. Now there is lefs danger of jealousy being excited by a prefbytery, than by perfons not in office. Befides, we have more reafon to expect that the Lord will guide those whom he fets over a church, when confulting about its affairs. If there be only one elder, and if he does not confult fome of the brethren on any difficult cafe which may come before

occafion of much fin; but in a multitude of counfellors there is fafety.

Befides the example of the firft churches, there are alfo important reasons for each church having a plurality of deacons as well as elders. It would be improper that an individual should have the charge of money matters. This might give birth to very unjust fufpicions. The number of elders or deacons is not mentioned, unless in the case of the seven at Jerufalem. We must act refpecting this according to circumftances. A large church requires more than a small one. We are not prevented from exercifing our judgment in the management of the churches; only we must beware left our notions of fitnefs and expediency set aside any ordinance of Jefus, however minute it may appear.

In the rule' or overfight of the church it is evident, unless it be very small, one man can do but little. The ordinary walk and converfation of the members cannot be fo well known, as when feveral confider this to be their peculiar care. We have seen, that although those who preach the gospel have a right to live by the gospel, the churches are not, in all cafes, burdened with the fupport of their paftors. If, indeed, their circumftances admit of it, and they neglect it, they difregard the appointment of Christ, who commands that those who are taught communicate to their teachers in all good things. It is by no means,

that any one of the elders fhould leave their worldly employments, unless the concerns of the church render it neceffary, and they be able to provide for them. When paftors of Chriftian churches lay afide fecular bufinefs, this ought not to be for the fake of obtaining worldly refpectability, but because their attending to this, and to their pastoral duties, is apt to interfere. The elders of Ephefus were exhorted to labour with their hands, not merely for their own support, but that they might be able to relieve others.

It is of much importance that the elders should use their several gifts for the edification of the church; that those who chiefly excel in public preaching should thus be employed, while their brethren in the prefbytery are attending to that for which they are best qualified. This is completely according to the spirit, and in no degree oppofite to the letter of Scripture. The elders are all equals in office, but an equality of gifts among them is not to be expected. Where the elders and the church are of a proper temper, there will be no difputing on this head.

To require a confiderable measure of gifts for public speaking, as effential to an elder, must preclude the existence of a prefbytery in most, at least in many churches. As to public preaching, the number of the church is of no confequence. It is as easy to preach to five hundred as to fifty. The gifts of fome are at once calculated to attract the attention of the careless, and to edify believers.