rules for doing CHRIST's work, are more than a mere example to Christ's faithful disciples, in all countries and in all times. The increase and prosperity of the Church, and the extension of the Gospel among men, for which the Church was established, were thereby most effectually secured. And if, through human imperfection, we must still look for a certain degree of importance and dignity to be attached to the agent by whom such things are accomplished, and if we cannot keep our thoughts fixed solely upon the work, it may well be asked, 'Who occupies the most dignified position? Who really exercises greater personal authority ?-he who is surrounded by outward numbers, and at a distance rules by force of law and dread of punishment, (and that only with a disputed sway,) or, he who rules in the hearts of his Clergy, and guides them by the bands of love ? he who thinks not of his own state, or of encroachments upon his rights and powers, but only of his Master's work, and the manner in which it may be most fully accomplished?" This kind of personal influence, this true, Christlike dignity, arising from the manifest occupation of heart and soul in the work of the Gospel, can best be attained in the government of small Dioceses. And as for that worldly pride, that love of outward pomp, and place, and power, the disastrous history of the Early Church teaches us, with what firmness it is to be met and resisted. We, upon these Western shores, will not, so God helping us, see that old story re-enacted. Again and again did our Blessed Lord warn and admonish His disciples as to the true nature of His Kingdom; again and again did He teach them, 'Who should be greatest' in it. Let us, with the truly primitive, Apostolic spirit, zeal, love, self-sacrifice and faith, return to the truly Apostolic model first given by Christ Himself, and kept in the mind of the Apostles by the HOLY GHOST, and then we may look for primitive success.

ART. III-DEACONESSES, OR SISTERS.

1.-Essay on Sisterhoods in the English Church. By the Rev. E. W. SELLON. London. 1849.

2.-Two Letters on Protestant Sisterhoods. Edited by W. A. MUHLENBERG, D. D. New York. 1852.

3.-Kaiserswerth Deaconesses; including a History of that Institution, &c. By a LADY. Baltimore. 1857.

4.-Deaconesses; or Working Women in the Church. A Sermon by the Rev. C. W. RANKIN. Baltimore. 1857.

5.-Sisters of Charity and the Community of Labor. By Mrs. JAMESON. London. 1859.

WE are accustomed to think that the first three centuries of the Church's existence was the period of her truest and best life, and we constantly refer to its history for her present example and rule. Comparing the Church as she was then with her present position and work, we cannot but acknowledge that she has lost much which it would be well for her to have retained. And yet the attempt to restore some of her ancient Institutions and customs, after such a lapse of time, and with the experience of such controversies as have disturbed her, leads to suspicion and apprehension from many who seem much more acute in tracing the connection of these Institutions with modern novelties, than with primitive practice; and from many, too, who are very loud in calling for increased activity and zeal in the operations of the Church's work.

The Order of Deaconesses, or of Sisters, is one of those organizations of the Early Church, which in our Branch has been lost, and the restoration of which, while demanded with somewhat of diffidence by the few, is still attracting more general attention now-a-days, than at any period since the Reformation. We propose first to give some few facts concerning the Order of Deaconesses or Sisters in ancient and modern times; and

then to present some arguments for its restoration among ourselves. It may be well, however, first to say a word or two in regard to the terms used at the head of our Article. As to the name itself, by which this working order or class shall be called, we care little. Whether they shall be known as Deaconesses, or Sisters, or Bible Readers, is of less consequence; it is the thing itself, the specific department of Christian activity, that we are after; and yet, as the term Deaconess is Scriptural, (Greek diakovos, Rom. xvi. 1,) and as it is significant, we prefer it to any other. It is requisite that they should be somewhat else than mere desultory lady visitors, on the one hand, and yet, on the other, not altogether like the members of modern conventual Sisterhoods. While not wishing to underrate the good that is done by the Sisters of Charity in the Roman Church, it is unwise to advise an imitation of this Order within our The hasty and indiscreet admission of members into Romish Nunneries, their perpetual vows, their constrained celibacy, their multiplication of unmeaning ceremonies, their blind obedience to authority, in violation oftentimes of their consciences, and, as a natural consequence, the immoralities which have again and again been proved, and confessed, upon them,-all these make their system objectionable. The Order of Deaconesses, which we should recommend, is something like that which Dr. Muhlenberg describes as

own.

"A community of Christian women, devoted to works of love and mercy among the poor. For the most part they form a household of themselves; that being necessary in order to their mutual sympathy and encouragement, and to their greater unity and efficiency in action. They are held together by identity of purpose, and concordance of will and feeling. Their one bond of union is simply the "Love of Christ constraining them." As long as that continues a constraining motive, cordially combining the members, the society will last. In proportion as that languishes and fails, it will decline and dissolve of its own accord."*

* The Sisterhood at St. Luke's is entirely independent of the Hospital, both as regards its organization and its means of support. Its origin dates as far back as the year 1845, under the pastor of the Church of the Holy Communion, whence it derives its name. It is simply a body of Protestant Christian women, drawn together by a common motive, and bound together by a common aim. The motive, to follow Christ more undividedly than they otherwise could-the aim, to glorify Him daily in such works of mercy as He has ever deigned to accept as tokens of grateful love. The association strongly resembles the Institution of the Lutheran Deaconesses at

We like the rules laid down for his "Sisters," by St. Vincent De Paul. For a monastery he gave them the house of the sick, for a cell, an humble room, for a cloister, the streets of the town; instead of a grating, he placed before them the fear of God, and clothed them with the veil of a holy modesty. And yet, while to a certain extent a voluntary association, it should have some formal connection with the Church in her corporate capacity. It should be associated with the parish in which it is situated, and its head might be the rector of the parish. Thus order and system may be gained, and efficiency secured in its work and discipline.

Kaiserswerth. Though the former was not copied from the latter, and was formed with scarcely any knowledge of it, the two in their spirit and principle are remarkably the same. The Members of the community receive nothing from the funds of the Hospital. Their services are wholly gratuitous; what they require beyond their daily food is supplied from a private fund among themselves. Their duties are, of course, mainly with the sick, aided in the subordinate parts of their service by those under training to be sent out as nurses, and by other attendants. But there is room also in the hospital for talent of various kinds. No vows bind the Sisters to their work or to each other. While it is desirable that they should look forward to a life-service, no obligations to this end are laid upon them. If any, after proving herself fitted for the work, should desire to offer her services for a certain term of years, she would not be rejected; and any Sister, with whatever expectation she may have been received, is free to leave whenever she is so minded. Candidates for the Sisterhood are not, ordinarily, over forty years of age. Those under twenty-five must have the written consent of parents and guardians. A probation of at least a year is required of all, before entering upon which it is desirable that the candidate should spend a few weeks at the Hospital, in order to see what the life is, and to make some little trial of her fitness for it. Persons at a distance from the city may obtain what further information they may desire on this subject by addressing a letter to the Rev. Dr. Muhlenberg, St. Luke's Hospital, New York. The Right Rev. Bishop H. Potter gave his sanction to the Sisterhood in a sermon preached shortly before the opening of the Hospital, in the following words;

"I believe there are many such women, and that in due time they will come forward and offer themselves to minister to Christ in the person of His poor and suffering members. No urgent private duty should be relinquished; but there are Christian women with warm hearts, with abundant leisure, with powers of patient endurance, who would be infinite gainers in choosing that good part of so waiting continually on their Lord. I speak from long reflection, with intimate knowledge of the past; and I say emphatically, the time is come for the increase of such ministrations as have been commenced in this Parish; and to all loving hearts, who, under due advice, dedicate themselves to these charitable works, I pledge beforehand my hearty approbation and earnest sympathy."-From the Second Annual Report of St. Luke's Hospital.

The work of the Deaconess should be that of a Deacon, so far as it is consistent with her sex, taking care to obey strictly the scriptural injunction as to the relative position of man and woman in the Church of Christ. Indeed, St. Paul in his Epistle to Timothy, prescribes that the qualifications of a Deaconess should correspond with those he had already laid down for a Deacon. Woman was given to man as a helpmeet for him, and in no work can she be of such proper aid as in ministering to the poor and needy. The very term "Deaconess" carries with it this idea of serving, assisting, helping. In attending upon sick women at their homes and in Hospitals, in counselling and comforting them, in reclaiming the wandering, and raising up the fallen, in instructing and caring for ignorant and neglected children, in providing employment for the idle, in reconciling those who are at strife, in sympathising with the lonely and outcast, in dwelling as sisters amongst themselves, in all this, women may find proper, Christian work. It may be said that this work, of which we have given but an imperfect outline, is already enjoined upon women, and may be done without formally associating themselves together; but we hope to prove, that with such an organization this work may be done far more faithfully and efficiently.

And now to consider the history of the Order of Deaconesses. First of all, we are not to forget the example of those "holy women" who, not however in any organized order or association, followed our Blessed Lord during His public ministry, and ministered of their substance to His necessities, and to those of His immediate Disciples. In the Acts of the Apostles, and in the Epistles of St. Paul, we find mentioned the names of Dorcas, Priscilla, Lydia, Philip's daughter, Chloe, Tryphena, Tryphosa, Persis, Euodia, Syntyche, and Phoebe, several of whom are so described as to leave little doubt that they were what we understand by the term Deaconesses. Bingham says, speaking of Deaconesses, "their office and service was of great use in the Primitive Church," and he describes particularly the duties to which, in dispensing the fullness of the Gospel, they were called; for the Gospel, as such, was then supposed to be meant for the bodies as well as the souls of men.

*Antiquitles, &c., Book II, Chap. 22, Sect. I.