Chapter VI: The Office of Deacon as it Appears in the Standards and History of the Church of Scotland

Heathenism neglects and despises the poor when aged and infirm—sometimes violently despatches them. Popery creates poor, cherishes the abject spirit of mendicancy, and turns almsgiving into a passport to heaven. Protestant Christianity alone treats the poor aright providing for them either from the resource of the nation, or the donations of the Christian Church; the latter given from right motives, and administered by a class of office-bearers appointed for the express purpose of watching over their interest. It would have been a great reproach to Christianity, and a stumbling block in the way of the world, had the Evangelical Church not cared for the poor, and specially provided for them. If we survey the state of the poor over Christendom, it will be found, speaking generally, that the Popish countries are overspread with the worst forms of mendicancy, though abounding with natural resources of wealth, and that the poor are worst cared for; while Protestant countries, in one form or another, by civil or ecclesiastical arrangement, make an incomparably better provision for the infirm and the indigent, and that though naturally poorer in point of natural resources. It is much to the honour of Scotland, that at the period of the Reformation, though one of the most rugged and uncultivated of countries—proverbially poor—she, in the Protestant and Presbyterian system which she set up, deeply and unweariedly interested herself in the right and scriptural management of the poor. Though the country was overrun with the mendicancy of Popery, and a change was in progress from the feudal to the modern system of society, which could not fail seriously to affect the labouring classes; yet she prepared as vigorously to provide for the poor, as if the care of them had devolved upon her in the most favourable circumstances. Her grand aim was to learn what was the mind of God on the subject, and to follow His counsel. Doing so, she was at once secured against many errors, and had the pleasing conviction that sooner or later she would be successful.

About 1556, number of private Christians, who had been brought to the knowledge of the truth, under the labours of the Reformers, met together for religious conference, the reading of the Scriptures, and prayer. This might be regarded as the beginning of the Evangelical Church in Scotland. As at this time they had no ministers, the sacraments were not dispensed. “Convinced,” says Dr M’Crie (Life of Knox, 2d edit. vol. i. p. 229), “of the necessity of order and discipline in their societies, and desirous to have them organised, so far as within their power, agreeably to the institution of Christ, they proceeded to choose elders for the inspection of their manners, to whom they promised subjection, and deacons for the collection and distribution of alms to the poor.” Edinburgh was the first place in which this order was established, Dundee the first town in which a reformed church was completely organized, provided with a regular minister, and favoured with the dispensation of the sacraments. The historian states that this took place in the end of 1556, or the beginning of 1557, and gives the names of the first five ruling elders in the Church of Edinburgh. The order of deacons was not a new thing in the history of the Christian Church; we have already seen that it was recognised and in operation in the Protestant Churches of the Continent; but more than this, it was introduced into Episcopal England at the same period in which it appeared in Scotland. Edward VI., who died in 1558, had given great encouragement to John A’Lasco, originally a Polish nobleman, who had become a Protestant, to come over to this country, and take the charge of the foreign congregations then in London. His object appears to have been to present these congregations as a model in their constitution for the Church of England, which, owing to various adverse influences, had not assumed so reformed a shape as the king and her best friends earnestly longed for. A few congregation in the metropolis, formed on the rule of Scripture, and after the example of the Reformed Churches abroad, it was naturally thought would have no inconsiderable influence in gradually encouraging the faithful men of England to adopt the same constitution. Now, the constitution of the foreign Churches in London, composed of Germans, French, and Italians, embraced pastors, ruling elders, and deacons. This appears from the account of it which A’Lasco himself published. Dr M’Crie says, speaking of these congregations, “The affairs of each congregation were managed by a minister, ruling elders, and deacons, and each of these were viewed as divinely ordained (Appendix, vol. i. p. 392), and yet Cranmer and the king warmly patronised A’Lasco; and the latter, in the charter which he granted to the congregation of foreigners, speaks of it as truly Christian and apostolic in doctrines and rites,” and as “administered according to the Word of God and apostolic observances.” Well, we may safely say, would it have been for England had the same system been universally approved and acted on, much of the wide-spread religious ignorance which prevails would have been spared, and the management of the poor would not for ages have been allowed to remain in such disorder, as to prove the parent of extensive social evils.

In 1560, the Church of Scotland was fully organised as a Christian Church, and, as might have been expected, soon found it necessary to draw up a formal public system for the guidance of the many congregations now rising all over the land. Hitherto the Common Order used in the English Church at Geneva had been followed, but this proving inadequate with the extension of the Church, a few of the leading ministers, at the invitation of the Privy Council, drew out a Book of Policy or Discipline. So matured were their views, and so directly drawn from Scripture in principle, that the work was completed in a few weeks, and was approved by the Church and the great body of the Privy Council. It begins in these interesting terms:

To the Great Council of Scotland, now admitted to the regiment (government), by the province of God, and by the common consent of the Estates thereof, your honours’ humble servitors and ministers of Jesus Christ within the same, wish grace, mercy, and peace from God, the Father of our Lord Jesus Christ, with the perpetual increase of the Holy Spirit.

In the 10th chapter, speaking of the office and election of elders and deacons, this remarkable document, still a standard of the Church of Scotland, has these sentences regarding the deaconship:

The office of deacon is to receive the rents and gather the alms of the kirk, to keep and distribute the same, as by the minister and kirk shall be appointed. They may also assist in judgment with the minister and elders, and may be admitted to read in assembly, if they be required, and be able thereto.

This last provision is in harmony with those of foreign Churches, that, in the absence of their office-bearers, and, in cases of necessity, the deacon may publicly read the Word of God, so that the people may not be deprived of the privilege of divine worship.

The qualifications of Christian character, on the part of the deacon, are next stated, and the course which is to be pursued in the event of censure being needed. The general qualifications for the office and mode of election, applicable to elders as well as deacons, are stated in these words:

Men of best knowledge in God’s Word and cleanest life—men faithful and of most honest conversation, that can be found in the kirk, must be nominated to be in election, and their names must be publicly read to the whole kirk, by the minister giving them advertisement, that from amongst them must be chosen elders and deacons. If any of these nominated be noted with public infamy, he ought to be repelled; for it is not seemly that the servant of corruption should have authority to judge in the Kirk of God. If any man know others of better qualities within the kirk than those that be nominate, let them be put in election with them, that the kirk my have the choice.

It was contemplated that the office, or rather its active duties, should last only for a year; at the same time, the person might be re-elected. No pecuniary provision was made for him, as the labour was meant to continue but for year, and was not so absorbing as to unfit for attending upon his usual calling.

The high importance which the founders of the Church of Scotland attached to the office of the deacon, may be gathered from the circumstance, that if the minister was of light conversation, it was deemed right that the elders and deacons should admonish him. This seems to have been in a friendly way; for in serious cases they were to complain to the adjacent ministers—in other words, the Presbytery, which had not, at the date of the First Book of Discipline, been formally organised.

The views entertained by the Church regarding the office of deacon, did not consist of mere speculations; she forthwith proceeded to put them into active operation. In St Giles’, Edinburgh, the church of John Knox, which contained 3000 hearers, there were 12 elders, and not less than 16 deacons (Dunlop’s Confessions, vol. ii. p.638). It cannot be questioned that the congregations throughout the country were similarly appointed.

The next important date, in tracing the history of the office of deacon in the Church, is 1578—the date when the Second Book of Discipline was agreed on by the General Assembly. This was eighteen years subsequent to the First, but there was no change of sentiment in regard to the office. There had been anxious discussion on questions of government, but the deacon retain his place and all his former importance in the Church. In the period which elapsed between the two Books of Discipline, there were various efforts made by the Church to obtain from the tithes and “chaplainries” a better and more stable provision for the poor, than she could secure from private sources, in the troublous times through which she passed; but generally speaking, the covetousness of the parties into whose hands the Church lands had fallen, was too strong for her good intentions. She thus, however, shewed her spirit of tenderness for the poor, and acquitted herself of an important duty.

The eighth chapter of the Second Book of Discipline treats “Of Deacons and their Office, the last ordinary function in the Kirk,” and runs in these terms:

1. The word διάκονος sometimes is largely taken, comprehending all those who bear office in the ministry and perpetual function in the Kirk.

2. But now as we speak it is taken only for those to whom the collection and distribution of the alms of the faithful and ecclesiastical goods do appertain.

3. The office of the deacon is taken as an ordinary and perpetual ecclesiastical function in the Kirk of Christ.

4. Of what properties and duties he ought to be who is called to this function, we remit to the manifest Scriptures.

5. The deacon ought to be called and elected as the rest of the spiritual officers, of the which election was spoken before.

6. Their office and power is to receive and distribute the whole ecclesiastical goods to them to whom they are appointed.

7. This they ought to do according to the judgment and appointment of the presbyteries or the elderships (of the which the deacons are not), that the patrimony of the kirk and the poor be not converted to private men’s use, nor wrongfully distributed.

Such are the views of the Second Book of Discipline, a leading standard of the church at the present day; and surely they are sufficiently clear and explicit. We do not read much of the office or its operations for many years. So far as we can discover, no acts of Assembly bearing upon it were passed. The office is in its own nature quiet and unobtrusive. Of this only we are assured, that the Church continued, with undiminished zeal, to labour for the suitable sustentation of the poor.

In the interesting little treatise of the celebrated Alexander Henderson, on “The Government and Order of the Church of Scotland, " published in 1641, we have a section “Of the Deacons and their Office.” The most important parts are contained in these sentences:

Their main duty is to collect, receive, and distribute, not only the alms for the poor, but the whole ecclesiastical goods which are not assigned and appointed for the maintenance of particular persons. These duties they must perform at the discretion and by the appointment of the pastor and elders; for which cause, and not for government, they are to be present at the ordinary meetings of the eldership. The means for the maintenance of the poor are collected by the deacons, the first day of the week, or the Lord’s day, and other days of the public assembling of the people to the worship of God, at the entry of the church; and if this prove not a competency, then do the people either bring in their charity on days as are appointed by the eldership, or are willing to be taxed according as they shall be judged to be able. In some cities and parishes where this order has been carefully observed, none have been suffered to beg, and none have lacked.

A little later, about the middle of the 17th century, “A Treatise of the Ruling Elders and Deacons” was published by a minister of the Church of Scotland. By some the tract is attributed to the celebrated George Gillespie, one of the ministers on Edinburgh, and a commissioner to the Westminster Assembly; but the prevailing, and apparently well-founded persuasion is, that it proceeded from the the pen of James Guthrie, minister of Stirling—one of the noble martyrs of the Church of Scotland. It is often bound up with the writings of his kinsman, William Guthrie of Fenwick; and Stewart of Pardovan, in his “Collections,” published at the end of the century, expressly ascribes it to him, and extracts a whole chapter on deacons from the treatise almost verbatim. Whoever was the author, not only is it admirable in itself, but it bears to have been “revised and published by order of the General Meeting of the Ministers and Elders of the Church, 1699.” Its authority, then, is high and unquestionable;¹ and what are its views of the office of deacon? They are precisely those of the standards of the Church. From what may be called two cautions introduced into the second chapter on the deacon, one may gather that at the period in which Guthrie wrote the office was in some congregations—it is not said in many, far less all,—but in some blended with that of the ruling elder, and that some were hence tempted to think lightly of the office of deacon. In its scriptural simplicity he guards against both errors in these excellent terms:

From the divine institution of deacons we gather—

1st, That the deacon is a distinct officer from the elder.² It is a defect and fault in some congregations that they put no difference betwixt these two, but so confound and mingle them together, as if they were both one, either appointing none for the the office of deacon, but leaving that charge also upon the elders. It is true whatsoever the deacon may do by virtue of his office, that same may be done by an elder, as whatsoever is done by an elder may be done by a minister; because the higher and more eminent officers in the Church include the powers of the lower. It is also true that the deacons may assist in judgment with the ministers and elders³, and be helping to them in those things that concern the oversight of the congregations by information and advice; yet it is necessary that congregations should so far regard the ordinances and reverence the wisdom of God in appointing these officers, as to have both elders and deacons, and to preserve them distinct in their actings and operations, not giving to the deacons or suffering them to assume the elder’s office.

2d, That deacons are not to count light of this employment, or any others to esteem lightly of them, because they are called thereunto and do exercise the same; but that they themselves and all others ought to look upon it as one of those holy and honourable employments which the wisdom of God hath thought fit to appoint in His house house for supplying he necessities of the saints. The Lord Jesus himself did not disdain to wash His disciples’ feet; angels are all of them ministering spirits, sent forth to minister for their sakes who are appointed to be heirs of salvation. Why, then, should any think it below them to serve the Church of Christ, and to minister to the saints in this employment?

The reader may wish to see the remainder of Guthrie’s views, and those of his brethren, on the office. They are embraced under the following heads:

On the Calling of Deacons.—None is to step into this office but he that is lawfully called thereto.⁴ Unto their calling it is needful—

1st, That they have abilities and gifts fit for the charge, together with an honest purpose of heart to serve the Lord faithfully in the discharge of the same, by seeking His honour and the good of the Church.

2d, That they be chosen by the congregation in which they are to serve, which choice is to be made after the same manner as that of a ruling elder.

3d, That trial be taken by the minister and elders concerning their conversation, that it be blameless and holy; and concerning their gifts, that tenderness, discretion, dexterity, and prudence that is fit for that employment, and that they be admitted to their charge with prayer, and supplication, and opening of the Word, concerning their duty, publicly in the congregation, where they are solemnly to engage themselves to be faithful to the charge committed to them of God.⁵

Of their Duty—First, of their Conversation.— Their duty is either that which concerns their conversation, or their office and calling. For their conversation, the apostle shows what it must be.⁶

1st, They must not be double-tongued, nor liars nor dissemblers, nor deceivers.

2d, They must not be given much wine, nor tipplers, nor drunkards, nor lovers, nor followers of strong drink.

3d, They must not be greedy of filthy lucre, nor such as are covetous, and whose hearts run after the things of the world.

4th, They must be grave men, of a posed and staid carriage, and not of a light and vain behaviour.

5th, They must be such as hold fast the mystery of faith in a pure conscience, that is, who do not only know the doctrine of the gospel, but do hold fast the faith thereof without wavering, and study to have a good conscience in walking answerably thereto.

6th, They must be the husband of one wife, such as abstain from all unlawful lusts, satisfying themselves with the remedy allowed of God.

7th, They must be such as rule their own houses and their children well; such as command and instruct their children and household to keep the way of the Lord, going before them in the practice of piety and godliness, and all holy and religious duties.

Of the Duties of their Calling.— The duties that deacons are bound to perform in their calling may be reduced to these heads:⁷

1st, That they be careful to take exact notice of such as are poor in the congregation, and have not wherewith to maintain themselves.

2d, That they be careful, from time to time, to collect and receive from the several members of the congregation, and strangers that come among them, what the Lord shall inclined their hearts to give for a supply of the necessities of the poor; and, in a seasonable and Christian way, to stir up and exhort to charity and liberality, that the more may be given.

3d, That what is received and collected by them be faithfully delivered, that it may be put into the treasury of the congregation.

4th, That they do timeously make known the several conditions and necessities of the several poor within the congregation to the church session, that provision may be appointed accordingly for each of them, that so the poor may not be put to begging, to the grief of their spirits and the reproach of the gospel.

5th, that they be careful, honestly and in simplicity, without respect of persons, to distribute and deliver to the poor what is appointed for supply of their necessities; and if they be orphans and young ones, or such who have no knowledge nor understanding, nor ability to dispose and order the things that concern their food and raiment, that the deacons honestly employ and bestow what is given for their use, that they may be supplied in these things.

6th, That they be careful that what belongs to the poor be not dilapidated nor applied to any other use; and if there be any stock in the church treasure, it be improved to the best advantage for the benefit and use of the poor. Yet so that the poor be rather always supplied than money treasured up for a vain show.

7th, That they be careful to take notice of those that are sick, that they may acquaint the ministers and elders therewith for visiting them, and if they be poor, that their necessities may be supplied.

That deacons may the more conveniently discharge their duty, it is fit that some part of the congregation be assigned to every one of them, for the better inspection of the poor thereof, and that the diets of collecting for the poor be divided amongst them.

The number of deacons in every congregation is to be according to the proportion of the congregation and of the poor therein; and though there be no necessity of an equal number of elders and deacons, yet it is fit that each elder have some deacon to be assisting to him in the bounds of which he hath more peculiar inspection, that so both the one and the other may discharge their duty with the greater facility to themselves, and with the greater benefit and advantage to the congregation.

In the 17th century, the office of deacon seems to have been in very general, if not universal operation. Those who held it appear to have been numerous. In Glasgow, in 1657, there were five quarters, to each of which there were 18 deacons and as many elders attached—making 90 deacons and as many elders. The fact of the deacons bearing so high a proportion to the elders, is a proof of the importance of the office. In 1659, there were 16 deacons and 23 elders in the parish of Dunfermline. In 1649, the Presbytery of Dunfermline ordered a new an enlarged election of elders and deacons to be made in all the parishes of the Presbytery, 14 in number, and which, with one or two exceptions, are all rural parishes. The proportions in which they recommend the elections to be made are: 12 deacons and 18 elders in the largest population; 8 deacons and 10 elders in the less numerous, and 4 deacons and 6 elders in the smallest. At this period, in Torryburn, a small country parish, but pretty populous, there seems to have been 11 deacons; and if in this parish they were so numerous, in other parishes they must have formed a large body. Anderson, in his “Defence of Presbyterian Church Government,” 60 years later (1714,) in answering an objection that deacons were rare in the parishes of Scotland, states that “they were in every congregation where they could be had—to my certain knowledge in the lesser as well as larger towns—yea, in many country congregations. Every minister is posed upon it by the Presbytery twice a-year, whether his session be constituted with deacons as well as elders. Possibly some congregations may have little or no stock (money to distribute), and perhaps a few people that want it,” (P.212.) He then goes on to shew that the office is not essential to the existence of a Christian Church—that the Church existed before the institution of deacons. This is true. Still the office is a permanent as well as most important one in the Christian Church, and should be maintained in every congregation, even the smallest. In all there will be found some poor calling for the aid of the deacon; and though there were none such, yet, as we have seen, there are other duties connected with what may be called the finance of the Church—Christian missions, &c., to which the deacon may most appropriately attend.

In 1719, an act of Assembly was passed bearing distinctly on the office of deacon. It runs in these terms:

The General Assembly recommends to all the ministers of this Church, to take care that deacons, as well as elders, be ordained in such congregations where deacons are wanting: But declares, That deacons, as such, shall have no decisive voice in calling of ministers, or in the exercise of Church discipline.

From the above period down, comparatively speaking to modern days, the office of deacon, as a distinct office the Church of Scotland, has, to a great extent, been in the abeyance;⁸ not that its leading duties in the care of the poor have been neglected; far from it. They have been excellently discharged—only blended with those of the elder. Forty thousand pounds, it appears from official documents, are yearly raised by the free-will contributions of the Church, and, with a larger sum, are dispensed by 7000 unpaid office-bearers of he Church of Scotland, elders and deacons. Perhaps no Christian Church can point to so honourable a donation. Still, among the number of office-bearers, the deacons form but a small part. They have, as a body, been allowed to fall into the shade. No better proof of this can be afforded than in the fact, that no tract or treatise, however small, so far as I know, has been published on the subject. I had, in a previous publication, occasion to regret that so little has been written or published on the office of ruling elder. I have still more reason to regret the neglect with which the office of deacon has been too often treated. With the exception of an admirable chapter of Dr Chalmers’, in his “Christian and Economic Polity of a Nation,” in which he points out, as he did many years ago, with the rare sagacity which always carries him far ahead of the age, the importance of devolving the temporal ministrations of a Church on a separate order of office-bearers—with this exception, in which he successfully argues for the separation of the offices of elder and deacon, I am not aware that any thing has been written on the deaconship in modern times, at least in this country.⁹ The acts of the General Assembly are entirely silent, and so are the writings of the friends of the Church. Surely this, though by no means conclusive as to non-exercise of the office, is an unfavourable sign of the interest and zeal of the Church in its behalf. Of late years, with the growing attention of the public mind to the constitution of the Christian Church, and the pressure of the question of Scottish pauperism, there has been increasing inquiry into the deaconship, and a growing desire to revive and extend the operations of the office. I trust that this spirit will enlarge yet more and more, satisfied as I am that, under God, the right management of the poor depends in a great degree upon the universal revival of the office, and the universal compliance with the mind of the great Head of the Church on the subject. There can be little question that it might be at once revived in very parish of Scotland. There are the materials—let the Church authoritatively call them into operation. The advantages are great, obvious, immediate and permanent. The notice of a few of these will naturally belong to a succeeding chapter.