are accustomed to look to a man's family government, and to his general management of his own concerns, as criteria by which to determine his fitness for particular pursuits, his energy and the probability of his success. If we desire a partner in business; or if we find it necessary to intrust our affairs to the guidance of another person; our thoughts involuntarily turn to such considerations. If he is defective here, we hesitate to proceed. The same principles hold good in religion. If a man comes short in his own matters, "how shall he take care of the church of Christ?" Has he not promptness, energy, firmness, discretion? Has he not influence enough with his children to govern them? Has he not the requisite command over his servants? Is his business left at loose ends to drag itself along? Is he seldom ready to meet his engagements at the proper time? Then, in these respects, his character is the reverse of that which the word of God requires for a deacon. Whatever of influence he would exert with his brethren would tend to diffuse in the church his own defects, and thus deprive her of more than half of her strength.

Would you secure the services of an efficient deacon, who will conduct the church's affairs suc

cessfully? Select that brother who, if in other respects he is of the proper character, has his family, his children and servants-under a regular, mild, and firm government; in whose household economy, benevolence, and regularity, bear rule; who conducts his own business with skill and success; and who attends promptly, honorably, and energetically, to all his duties as a man. He is "proved, and found blameless-ruling his children and his own house well.-Let him use the office of a deacon."

Such are the scriptural qualifications for the Deaconship. Let us recapitulate.-Those who are appointed to this office must be pure in their conjugal relations; they must be men of unblemished general reputation; men of devout piety; men of sound orthodoxy in principle; men who are wise as to the character of men and things; and who conduct well their own household and business affairs. Will it be objected to me that brethren who fully answer to this description can be very seldom found, and that if all these qualifications are insisted upon, many churches can have no deacons at all? This supposition is, I think, mistaken; but even were it not, it would in no way change the case, as it is presented before us

in the divine record. I have held up before you the inspired standard, by which your judgment is to be formed. Shall the law be lowered in its obligations, because we may imagine that few men, if measured by it, would not be found wanting? As well might we bring down the divine standard of Christian excellence, and think to adjust it to the prevailing character of Christian morals? Such a course is not admissible. Let the churches select as their deacons those brethren who, in their judgment, approach nearest the inspired rule; and let all-Deacons and peopleseek earnestly to reach it-press ever "towards the mark for the prize of their high calling of God in Christ Jesus."

CHAPTER III.

THE FORMS OF ELECTION AND ORDINATION TO

THE DEACONSHIP.

By whom Deacons are to be elected. Each separate congregation a true church.-Every church independent.Instructions before election.-Manner of election.Checks and balances in government.-Ordaining form. -Instructions after ordination.-Duty of adhering to Apostolic form.

By whom are the deacons to be elected and appointed? This is our next inquiry. I answer, they are to be elected by that particular church in which they are to serve, and they are to be appointed, or ordained, by the pastor, aided by such other ministers as the church may invite for that purpose.

Every separate congregation of believers, organized, with its appropriate officers, united together for the worship of God, embracing the doctrines and keeping the ordinances of Christ, as

they were originally delivered to the saints, is true church of the Redeemer. As such, it possesses full and exclusive powers of ecclesiastical jurisdiction over its members; is independent of any external authority, and for all its acts is responsible alone to its great Head in heaven. Than this no truth in the word of God appears to me to be more firmly established. Every such congregation is a constituent part of the universal Church, of which Jesus Christ is the sole lawgiver, ruler, and judge. Where, in the divine record, is the example found of one church claiming a right of jurisdiction over another? Nor is it any where intimated that any such jurisdiction was claimed, or exercised, by any body of ministers, churches, or by the representatives of either, or of both. Sessions, presbyteries, synods, conferences, consistories, assemblies, and all similar bodies, legislative and judicial, were wholly unknown in the days of the apostles. Associations, conventions, and even councils, have no power to go further than to offer their advice. When convened for

any other purpose than to promote Christian fellowship, and the prosecution, by uniting their energies, of plans for the further and more effectual preaching of the gospel, they are illegitimate, and