The Divine Right of Deacons, Sermon
Mr. Foxcroft's SERMON At the ORDINATION Of a DEACON.
The Divine Right of Deacons.
A SERMON PREACH'D On Occaſion of the ORDINATION OF Mr. Zechariah Thayer, To the Office of a DEACON in the Old or Firſt gather'd Church in Boſton, LORD'S DAY, May 23. 1731.
By THOMAS FOXCROFT, M. A. One of the Paſtors of the ſaid Church.
BOSTON, New-England: Printed by B. Green, for D. Henchman and J. Phillips, and Sold at their Shops. 1731.
A SERMON Preach'd at the Ordination of a DEACON.
1 Tim. iii. 10, & 13.
AND let theſe alſo firſt be proved; then let them uſe the Office of a Deacon, being found blameleſs.— For they that have uſed the Office of a Deacon well, purchaſe to themſelves a good degree, and great boldneſs in the Faith, which is in Chriſt Jeſus.
THIS Epiſtle may not unfitly be intitled Paul's CHARGE to Timothy. The profeſſed deſign of it is to give him Inſtructions for a right Conduct in the Church of GOD. The Apoſtle ſeeing occaſion to go into Macedonia, beſought Timothy to abide ſtill at Epheſus: to the end he might confirm the Souls of the Diſciples, and eſtabliſh them in the faith and order of the Goſpel; preſerve the purity of Chriſtian Doctrine and Worſhip in the Church there, and propagate it in places round about. For the ſame Cauſe doubtleſs left he Timothy at Epheſus, as Titus at Crete; that he might ſet in order the things which were wanting, fill up the ſeveral Offices of Chriſt's appointment with Perſons duly qualify'd for the execution of them, and ſettle things referring to Divine Worſhip, Government and Diſcipline in the Houſe of GOD, in a juſt conformity to the Rule of Chriſt's revealed Will.
In the Chapter before us we have the two Orders of publick Officers, Biſhops and Deacons, treated of. The Apoſtle commends them, ſaying, He that deſires the Office of a Biſhop, deſires a good Work; and they that have uſed the Office of a Deacon well, purchaſe to themſelves a good degree.— He alſo gives the diſtinct Qualifications for theſe Offices, in order to direct the Choice of proper Perſons for the Adminiſtration of them. He firſt lays down the neceſſary Properties of a Biſhop or Paſtor, from ver. 2, to 7. And then draws the Deacons Character, ver. 8, and onwards. Likewiſe muſt the Deacons be grave, not double-tongued, &c. — He wou'd have Candidates try'd by theſe Rules, and being approv'd, wou'd have them uſe the Office, ver. 10. — And in ver. 13. he encourages both Timothy to ordain meet Perſons unto, and ſuch to accept of, the Office of a Deacon, from this Conſideration, that they who uſe it well, do purchaſe to themſelves a good degree, and great boldneſs in the Faith which is in Chriſt Jeſus.
What is neceſſary for the Explanation of the Words, may be offer'd in ſpeaking to theſe Obſervations from them, which are to be the Arguments of the following Diſcourſe.
1. The Service of Deacons in the Church of Chriſt is a ſtanding Office, belonging to a diſtinct Order of Men.
2. Perſons are to be firſt proved, and then to uſe this Office, being found blameleſs.
3. The Conſideration, that ſuch as uſe the Office of a Deacon well, do purchaſe to themſelves a good degree, and great boldneſs in the Faith which is in Chriſt Jeſus, affords encouragement both to the Calling and Ordaining of meet Perſons unto this Office, and their engaging in it.
Theſe Propoſitions lie plainly in the Text, or are very fairly deduced from it.
DOCT. I. The Service of Deacons in the Church of Chriſt is a ſtanding Office, belonging to a diſtinct Order of Men: or thus, Deacons are a diſtinct Order of Eccleſiaſtical Officers, ſeparated to a ſpecial Miniſtration, and appointed by Chriſt to continue in his Church thro' all Ages.
The Proſecution of this Point will open to your View the principal Grounds of the Sacred Tranſaction before us this Day: ſome Account of which I apprehend it neceſſary to preface this Solemnity with; as our Practice in the Ordination of Deacons is become now almoſt ſingular, and as an Account of ſuch publick Actions ſeems a Debt juſtly owing to GOD and our Neighbours.
Here let it be obſerv'd,
1. 'Tis not to be diſputed but that there was ſuch an Office, as this of Deacons, inſtituted and receiv'd in the firſt days of the Goſpel.
By Office, I mean a ſpecial Calling, appropriate to a particular Order of Men, and not common to other Members of the Community.
By Deacons, I mean thoſe Eccleſiaſtical Officers, who have the Care of the publick Stock for pious & charitable Uſes committed to them. Indeed the Word foreign I acknowledge, literally Signifies no more than Miniſters or Servants, and is often us'd according to its general and primary meaning †Matth. 22.13. 1 Cor. 3 5. Rom 13 4 Heb. 1.14. Rom. 15 8.. However the word is not always us'd in that Latitude; but manifeſtly ſometimes with Reſtriction, for a particular kind of Officer in the Church of Chriſt. As foreign admits a reſtrain'd, as well as large Senſe; literally and firſtly meaning any Overſeer, but yet ſometimes intending a particular Church Officer: So the Word foreign, tho' it ſtrictly ſignifies any Miniſter or Servant, yet has a limited ſenſe, and is in its Eccleſiaſtical Application generally the name of a particular Officer in the Church, whoſe ſpecial buſineſs is to receive and diſtribute what is offer'd from time to time by the Church for works of Piety and Charity. The word in our Text is judged by all Expoſitors to be a Title of Office; and that particular ſort of Officer, juſt now deſcrib'd, the generality judge is thereby denoted.
Moſt evident it is that there was ſuch a kind of Officer of Divine Appointment. We have an Account of the Inſtitution of the Officer, we judge denoted by the Term or Name of Deacon, in the 6th Chap. of Acts; where we may ſee the Occaſion of their Appointment, and the Scope of their Calling, which was to ſerve Tables, foreign, to be Deacons to Tables, as one expreſſes it.
We are told here, there aroſe a Murmuring among the Helleniſtical Jews, that their Widows (under which are comprehended the Fatherleſs and Poor) were not ſo well attended and provided for, as the Poor of the native Hebrews, in the daily Miniſtration. To explain this we muſt note, the Church at Jeruſalem had by a common Agreement made a publick Fund or Stock, which was to ſupply every one's daily occaſions; and eſpecially the Miniſters of the Word and the indigent Members of the Church were to have their Maintenance out of it. See Act. 2.44, 45. and chap. 4.34, —37.
The Apoſtles for a while took the care of the Church-Stock, and ſuperintended the daily Miniſtration to the Saints. They had opportunity for this, ſince at firſt they made Jeruſalem the place of their uſual Reſidence: Antiquity (if I remember right) ſays, they did ſo for about 12 Years. And being Perſons of an eſtabliſh'd Reputation, as well as ſuperiour Dignity by their excelling Accompliſhments, and ſo peculiarly worthy of Truſt and Confidence; the Diſciples, when they brought the Prices of their Goods and Poſſeſſions ſold, in order to have all things in common, thought fit to lay them down at the Apoſtles Feet: doubtleſs (as in another Caſe, 2 Cor. 8.4) Praying them with much Intreaty, that they wou'd receive the Gifts into their Diſpoſition, and take upon them the Fellowſhip of the Miniſtring to the Saints.
Accordingly the Apoſtles ſubmitted to take the Charge of this Fund for the preſent, receiving and paying out the Monies collected; and perhaps the Diſtribution might at firſt be perſonally perform'd by them: but the number of Diſciples increaſing, and ſo Cares multiplying on the Apoſtles hands, 'tis likely they took in the Aſſiſtance of others (and thoſe probably ſuch as were call'd by way of diſtinction Hebrews, being Natives of Judea, and ſo might be under a Temptation to Partiality) who by general Orders from them help'd to manage this Affair. And upon occaſion of ſome imprudent unequal Conduct, either real or ſuppoſed, there aroſe among the Helleniſtical Diſciples a Complaint that their Widows or Poor were neglected in the daily Miniſtration.— It's too commonly the fault of poor People to imagine they are ſlighted; and inſtead of being thankful for what is given them by charitable Perſons, they often grow querulous, and murmur that more is not given. And where any lie under ſome peculiar Diſadvantages, as the Helleniſts did in Compare with the Native Jews, they are apt to be jealous, in caſe of general Diſtributions, that Things are manag'd with Partiality, and a criminal Reſpect of Perſons; when really there is no juſt foundation for any ſuch Cenſures. — Or, if the Apoſtles employ'd any of the Hebrews under them, theſe might be really faulty in not giving a due Proportion of Supplies to the Grecian Widows. For tho' in Chriſt Jeſus there be neither Jew nor Greek; no Diſtinction of Hebrew or Helleniſt: Yet it ſeems they that were united in the Chriſtian Profeſſion, had not quite laid aſide their former Prejudices, but ſtill retain'd ſomething of the old Leven. There were mutual Envyings and Jealouſies ſtill ſubſiſting among them: and their firſt Contention was about a Money-matter.
Now upon conſideration of theſe Difficulties, the Apoſtles were diſpos'd to excuſe themſelves from any further attendance to the charitable Miniſtration: and being directed thereto by the Holy Ghoſt, as we cannot doubt, ſince in all Affairs of Importance to the Kingdom of Chriſt, the Apoſtles acted under a Divine Inſpiration, they mov'd it to the Church, That a Select Number of the Brethren ſhould be appointed on purpoſe to look after the diſtribution of the Church's Money. — ver. 2, 3, & 4. It follows, ver. 5, & 6. And the Saying pleaſed the whole Multitude, both Jews & Greeks: and they choſe Seven Men; whom they ſet before the Apoſtles, and when they had pray'd, they laid their Hands upon them, Ordaining them Stewards and Diſpenſers of the collected Charities.
Under a Divine direction they did this; as Moſes in a ſomewhat like caſe, appointed inferiour Officers in the Jewiſh Common-Wealth, Deut. 1. Upon which one obſerves, Moſes had no Regal or Arbitrary Authority at all: but was only GOD'S Secretary, to write his Mind; and GOD'S Inſtrument, to publiſh & execute his Laws. And look, what Moſes was to the Jews, that were the Apoſtles unto the Chriſtian Church, the Revealers and Interpreters of GOD'S Law, and GOD'S Vice-gerents, who in his Name and according to his Will, ſettled the Eccleſiaſtical Policy under the Goſpel-Diſpenſation. Hence, doubtleſs they might uſe that Form of Expreſſion in this, as in other Caſes, It ſeemeth good to the HOLY GHOST, as well as to us.
Now we have reaſon to look on what they did upon this Occaſion, as the Inſtituting and eſtabliſhing of a diſtinct publick Office in the Chriſtian Church.
It's plain, the Attending upon Tables was now made a ſpecial Miniſtry in the Church; an Office divided from that of Teachers. For the Apoſtles ſecluded themſelves from that Service, and procur'd others to be devoted to that particular Charge: And their whole Management and Language upon this Occaſion were ſuch as imported the Specification of a Calling peculiar and diſtinct from the other Officers and Members. Ver. 2, 3, 4. It is not Reaſon, that we ſhould leave the Word of GOD, and ſerve Tables. Wherefore look ye out among you ſeven Men, whom we may appoint over this Buſineſs. But we will give ourſelves continually to Prayer and to the Miniſtry of the Word. The ſerving of Tables is here manifeſtly ſeparated from the Office of Teachers, and made a particular Miniſtry in the Church, the diſcretive and proper Charge of Deacons. Hence the Apoſtle Paul, in his Writings, ſeveral times mentions Deacons, as Officers diſtinguiſh'd from Biſhops or Teachers. That it is a diſtinct publick Office (ſays one of our venerable Divines †Hooker, Survey, Part 2. pag. 34.) is apparent, becauſe the Seven were elected in a ſolemn manner thereto, and receiv'd a ſolemn Inſtitution from the Apoſtles, and ſo far from Chriſt for the undertaking of that Service.
While the Apoſtles attended the Miniſtration to the Saints, they only did it in a way of Charity: Whereas the Perſons afterwards appointed over this Buſineſs, were to do it in a way of Office, as a Work particularly theirs by a Divine Aſſignment.
The Deaconſhip from this time became an appropriate Office, & was no more left at large, or impos'd on Teachers of the Word: Tho' indeed upon ſome ſpecial Occaſions the Apoſtles and Evangeliſts, as they travel'd from place to place, we find carrying extraordinary Charities.
We may obſerve here,
It ſeems to have been but fitting, that ſuch an Office ſhould be appointed, and lodg'd in the Hands of a ſpecial Order of Men. 'Twas requiſite, in the nature of things, that the ſerving of Tables ſhould be made a particular Truſt, and aſſign'd to certain Selected Perſons. For if it lay in Common, it would be ſeen, that what is every Man's Work would be often neglected, as no Body's Concern. And 'twas already found by Experience inconvenient for Teachers of the Word to ſuſtain and manage this Truſt; as unavoidably inferring too great a Diverſion from their proper Employ, which is of a more ſpiritual and noble deſign, and expoſing them to the Cenſures of envious diſcontented People; and by Conſequence tending to hinder the Goſpel.
The Nature of the Deacons Truſt was ſuch as required ſome Gifts & Qualifications, that were not to be found in every one: And the Difficulties, Cares & Labours attending the faithful Diſcharge of it, ſuch as made it unſuitable for Teachers of the Word to be concerned therein. 'Twas a moſt wiſe and reaſonable thing then to commit this Office to ſome other Perſons, choſen by the Church, and approv'd by the Apoſtles, as meet for it.
And now, the inſpired Apoſtles concurring in the ſolemn Appointment of thoſe, whom the Church elected, unto the Buſineſs of miniſtring to the Saints, this (I ſay) ſpeaks the Office of Deacons to be as really the Inſtitution of Chriſt, as the Office of Teachers. It is not to be look'd on as owing to mere human Contrivance & Agreement, but as taking it's Riſe from the Inſtitution and revealed Will of Chriſt. Nor is it to be blended with the Miniſtry of the Word, but preſerv'd ſeparate; as having its own diſtinct Divine Original and Foundation.
I ſhall only add, in the Words of a Learned Man ‖Whitby on Act. 6.: If Deacons were not inſtituted here by the Apoſtles, I deſire to know when, where, and by whom they were inſtituted; and what other Record we have left us of the Inſtitution of them. Againſt this (ſays he) it is objected, That theſe Seven are never called Deacons in the whole Hiſtory of the Acts of the Apoſtles. But (he anſwers) this objection can be of no ſtrength againſt the Suffrage of all Antiquity, which hath ſtill given them the Name of Deacons. He further obſerves, In the whole Book of the Acts, neither are they ever call'd Miniſters of Tables, tho' here they are ſaid to be appointed for that Work.
Enough, I think, has been offer'd to clear the Divine Right of the Deacons Office, and to prove it ſeparate from that of Teachers, according to the expreſs Intent of it's primitive Inſtitution.
We paſs now to ſhew,
2. It was deſign'd to be a ſtanding Office, and the Inſtitution is of laſting, univerſal Obligation to the Churches of Chriſt.
It's very manifeſt, the Apoſtles inſtituted this Office with a view to the Benefit of all the Churches, and intended it for a perpetual Duration. The original Inſtitution neither limited it in regard of Place, nor Time. This is generally acknowledg'd by all Parties: yet, becauſe there are ſome Objectors, I will a little labour the Confirmation of the Point; and ſhew,
1. In regard of Place, 'twas beſure not limited to the Church of Jeruſalem.
Indeed on immediate Reaſon of the Inſtitution of the Deacons Office was a particular Occaſion riſing in the Church there: And we don't read of the ſame Reaſon for that Office elſewhere; I mean, a Community of Goods, and daily Miniſtration. But yet it's Fact that elſewhere we find the ſame Office ſet up, in one Church and another. The Apoſtle writing to the Church at Philippi, mentions in his Superſcription, the Biſhops and Deacons. It's manifeſt, the two Orders here mention'd, intend Officers belonging to that Church and dwelling at Philippi †See this matter argu'd by Dr Whitby in his Notes on the Place. As alſo in Sober Remarks, Edit. 2. p 91.. So then, the Church there had Deacons, as well as Biſhops. This ſhews plainly, the Appointment of thoſe Perſons at Jeruſalem to ſerve Tables, was not a Topical thing, but deſign'd as exemplary and obligatory to other Churches.
We have the Conſent of all Antiquity, that the Deacons here ſpoken of, are that kind of Officers inſtituted in Act. 6. whoſe buſineſs was to ſerve Tables: And we have good Reaſon to judge, this particular kind of Officers is denoted by that Term in this place. As one obſerves *Pierce, Letters, I. pag. 35., The Name, when appropriated to Officers in the Chriſtian Church, does fully agree with the Buſineſs and the firſt Occaſion of thoſe whom we underſtand by it. And as the diſtributing the Church's Charity was call'd by the Name foreign, and the Seven were ſet over this Buſineſs, it ſeems that hence came the Name of foreign to be us'd to ſignify ſuch Officers.
Some Epiſcopal Writers indeed wou'd pretend the Deacons here ſpoken of, to be Preſbyters▪ or Goſpel-Miniſters. — But as Biſhops and Deacons are here mention'd together by way of Diſtinction, it's plain, the Deacons in this place intend thoſe Church-Officers who were inſtituted for the ſerving of Tables, and not the Miniſtry of the Word. For there are but theſe two ſtanding Orders, of Divine Inſtitution. The Opinion that makes theſe Deacons to be Goſpel-Miniſters or Teachers, is founded in another Miſtake, as if there were two Orders or unequal Ranks of Goſpel-Teachers, Biſhops and Preſbyters: But it labours of this unhappy Dfficulty (which I know not how any can rationally ſalve) That they are able to produce a Divine Commiſſion for but One only; and by Conſequence the pretended Diſtinction and Imparity of Biſhops and Preſbyters muſt be exploded, as unſcriptural, if we wou'd manifeſt a ſincere Attachment to the Word of Chriſt, as our governing Rule in Matters Divine. Whereas, for Biſhops and Deacons according to our Notion and Application of thoſe Terms, we are able to point out a diſtinct Inſtitution for each, in the holy Scriptures.
And here we find both Orders mention'd by the Apoſtle, together and by way of Diſtinction, as being in the Church at Philippi.
And now upon this I can't refrain obſerving, That I doubt not the Contenders for Prelacy wou'd have triumph'd in it, as an unanſwerable Argument in favour of their Opinion, had the Text run, [with the Biſhops and PRESBYTERS] and they wou'd have urg'd it as a moſt plauſible Support of the Diſtinction they put between them. But ſince the Paſſage ſtands otherwiſe, they have invented a forc'd Conſtruction of one of the Names (not to take any Notice of their Deſcants upon the other) and wou'd make Deacons intend Preſbyters, contrary to the generally receiv'd Notion of the Term, when us'd to ſignify a Church-Officer, and contrary to the evident Senſe of the Word as uſed by the ſame Apoſtle in his Epiſtle to Timothy; which any unbias'd Perſon muſt be convinc'd of, by this ſingle Conſideration, That the Deſcription there given of Deacons altogether omits one of the fundamental Articles in the Character of Preſbyters, viz. An Aptneſs to teach.
And Dr. Hammond, a celebrated Epiſcopal Annotator, is fully of opinion, that as by Biſhops, in the Scripture-uſe of the Word, are to be underſtood the Paſtors of particular Churches, ſo by the Deacons are to be underſtood in this place, being joyn'd to Biſhops, thoſe that attend on them in every Church, and were then next to them; there being not then any middle ſort of Church Officers *Such as are now call'd Presbyters, in the Church of England.inſtituted betwixt the Biſhops and them. And the ſame (ſays he) is certainly the Notion of the Word, in that other place, 1 Tim. 3.8, 12. where the Rules are given for the qualifying them that are ordained to that Office.
This ſuggeſts a further Argument to eſtabliſh the Point we are upon, viz, That the Office inſtituted Acts 6. was not a thing local in its deſign, I mean, not intended to be confin'd to the Church at Jeruſalem: For Timothy was inſtructed in the Qualifications of Deacons, to the ſame End, that he was alſo in the Qualifications of Biſhops, namely, for his Direction in the Appointment of ſuch Officers in the Churches, wherever as an Evangeliſt he travel'd to ſet in order the things that were wanting.
Agreeably the Apoſtle writing to the Corinthians, takes Notice (1 Epiſt. Chap. 12.) That God has ſet in his Church HELPS: which Expreſſion is generally underſtood to denote a particular kind of Officer, and is both by Epiſcopal and Presbyterian Writers apply'd to Deacons, as moſt naturally referring to them ‖Dr Whitby on the place obſerves foreign. from whence comes the word render'd Helps, ſignifies to take care of others.. Theſe the Apoſtle tells us, GOD hath ſet in his Church.
Now upon the whole, let it be obſerv'd; If the Churches in a Variety of places had Deacons conſtituted in them by Apoſtolical Direction, it argues the Office was not under a Limitation (either actual or intentional) to the City of Jeruſalem; altho' the Inſtitution took place there firſt of all. And then if the Churches in general at that day, when reduc'd to a ſettled State and the Order, in which they were to continue, had Deacons appointed in them, this ſurely affords a ſtrong preſumtive Argument, that theſe Officers were deſign'd alſo for an unlimited Continuance in the Churches, as being of univerſal Advantage and perpetual Uſe. For the primitive Churches in an organized State, as at Philippi, at Epheſus, &c. were intended Patterns, for the Conſtitution, Government and Order of the Churches in all ſucceſſive Generations.
But this leads me to the other Head. —
2. In regard of Time, this Office of Deacons was not limited to the Apoſtolical Age.
As it was not topical, ſo neither temporal, in its firſt Deſign. To confirm this, a few Arguments may be diſtinctly offer'd. As
1. The primitive Inſtitution has never been repealed: which is a Conſideration, that I think ſufficiently infers the perpetual Continuance of the Office.
The Scriptures, which were given by Inſpiration of GOD, are our ſupreme Directory in Church-Affairs, and by them we are to learn and judge what Officers Chriſt hath ſet in his Church. The Sovereignty of the Lord Jeſus, as Head of the Church, is to be acknowledg'd by taking our Directions from his Word in all Eccleſiaſtical Concerns. 'Tis an unſufferable Encroachment on his Prerogative, to ſet up any Office in the Church, without the Authority of a Divine Appointment: And on the other hand, 'tis daring Preſumption to reject any of his Sacred Appointments, without the Authority of a Divine Repeal.
Now, the Office of Deaconſhip, as it is by univerſal Conſent originally an Inſtitution of Chriſt; ſo it ſtands, by the cleareſt Evidence, yet unrevok'd. If a Revocation be ſuppos'd, it muſt be either virtual and implicit, or formal and expreſs. A virtual Repeal there wou'd have been, in caſe the Reaſons of the Inſtitution, or Qualifications of the Perſons, had been altogether extraordinary and temporary: but, as I ſhall have Occaſion to ſhew under ſome enſuing Heads, this was not the Caſe. And if there be not an implicit Repeal, it ſeems the groſſeſt Abſurdity, and a Reflection on the Wiſdom of Chriſt in the original Appointment, to imagine there was or cou'd be an expreſs Abrogation.
And agreeably, if we ſearch the Scriptures, we ſhall find that in fact there has never been any formal and explicit Repeal of this Evangelic Inſtitution. The whole New Teſtament is ſilent on this Head: which, tho' a negative Conſideration, yet taken in its Circumſtances carries Force and Weight with it, as a good preſumptive Argument for the Stability of the Ordinance, and may help to ſilence the Cavils of thoſe who reject it as obſolete.
2. The general Reaſon of the Inſtitution remains thro' all Ages: There was nothing in the Nature of the Office of Deacons, that requir'd it to be temporary.
Tho' it might be with a more particular View to a tranſient Occaſion, I mean the Community of Goods and daily Miniſtration at Jeruſalem, that this Office was originally appointed; yet that muſt be acknowledged to conclude nothing againſt the Permanence of the Inſtitution: unleſs at the ſame time you will grant (as you muſt by parity of Reaſon) that the extraordinary Purpoſes of the Apoſtolical Commiſſion do afford a juſt Objection againſt a ſtanding Miniſtry, or the Office of ordinary Teachers. But who, except Deiſts & Quakers, can ſee any force of Argument, or will acknowledge the Conſequence, in this Caſe?
We look on the Apoſtolick Commiſſion (in Matth. 28.) by the juſteſt and faireſt deduction, to inſtitute a ſetled Miniſtry in the Church for a perpetual Succeſſion; the Miniſtry of uninſpir'd Teachers, for the edifying of the Body of Chriſt, the preſerving and building up of the Church already founded. And yet it's certain, that this Commiſſion was given primarily and immediately to the Apoſtles, who were inſpir'd Perſons: and that more eſpecially for Ends of an extraordinary & temporary Nature; the witneſſing to Chriſt's Reſurrection, the revealing of his Doctrine and completing the Canon of Sacred Scripture, the carrying of his Goſpel to the Gentiles, modelling a new Church-State, &c. which prime & extraordinary purpoſes determin'd with the Apoſtolick Age. However, this notwithſtanding, 'tis acknowledg'd by all, that the Apoſtolical Commiſſion founded a ſtanding Miniſtry, for purpoſes of a more ordinary & durable nature, to continue through all Ages: which is ſufficiently evident from that ſingle Conſideration, the Promiſe annexed to the Commiſſion, Lo! I am with you alway to the end of the World.
"Hence (as one obſerves) Miniſters now, duly called, are upon the ſame Divine Foundation with the Apoſtles, and their Miniſtrations under the ſame Divine Warrant and Benediction. The Miniſtry is not a Superannuated Inſtitution. Since there are Ends and Grounds of an ordinary nature, which require a ſtanding Miniſtry, it argues this muſt be intended in the Apoſtolick Commiſſion. Theſe Grounds and Deſigns of the Miniſtry abiding ſtill, therefore ſo doth the Ordinance that is founded on them".
Now, with equal Reaſon, it may be ſaid, Neither is the Office of Deacons to be reckon'd an Antiquated Inſtitution, a thing out of Date. For there being certain Ends and Grounds of this Office, which abide ſtill, therefore ſo doth the Inſtitution in full force and vertue. Though ſome of the firſt Purpoſes of it might be occaſional and temporary; yet there being others, of a more ordinary and ſtanding Nature, and univerſal Concernment, we may from hence juſtly infer its laſting Obligation. As long as there is proper Buſineſs for the Deacon, the Office ought to take place, be receiv'd and maintain'd: And as long as there are Tables to be ſerv'd, there muſt & will be Buſineſs proper for this Officer. Now as long as Chriſt has a viſible Church and People in the World, there will be Tables to be ſerv'd.
If it was originally one Care of the Deacons to make the neceſſary Proviſion for the Lord's Table, and be Servitours or Waiters at the Holy Supper, to diſtribute the conſecrated Bread and Wine among the Communicants; This is a Buſineſs that continues ſtill: and the Decency and Propriety of ſtated Perſons to attend on this Buſineſs, are ſuch as afford an Argument for the Continuance of the Order of Deacons unto that End.
Again, if it was originally the Deacons particular Care to ſee to the comfortable Support of the Teaching Officers, that they which preach the Goſpel may live of the Goſpel, be provided with what is comely, and have ſecur'd to 'em the double Honour, which all confeſs is their juſt Wages, that they may attend on the Lord without Diſtraction; This alſo is a ſtanding Care: and the Expediency of the Church's having ſtated Perſons to regard this as their proper Concern, ſtill beſpeaks the Subſiſting of the Office of Deacons.
In fine, If it was originally one Deſign and Work of the Deacons, in behalf of the Church, to take Care of the Poor Saints, the Stranger, the Widow and Fatherleſs, the Sick and Impotent; This likewiſe being a Duty of perpetual obligation on the Church of Chriſt, and the Convenience, the Importance of having ſtated known Perſons to attend continually on this very Thing, being ſo evident, it neceſſarily reſults from hence alſo, that the Office of Deacons is of perpetual Continuance by Divine Inſtitution.
Upon this Argument I wou'd a little enlarge, and ſay for the obviating a common Objection; I am humbly of Opinion, The Buſineſs of a Deacon is no ſuch circumſtantial thing, as to be left precarious, and liable to be ſuperſeded by any Proviſion, which civil Communities may make for their poor Members. For ſuch Communities, as Civil, muſt and will equally reſpect their Poor, without a Diſtinction of any for their Chriſtian Character. Whereas now the Lord Chriſt expects of his profeſſing People, that they particularly regard the poor Saints; Doing good to all Men, but eſpecially to them which are of the Houſehold of Faith, (Gal. 6.10.) And promiſes Divine Rewards only unto Charities given to Diſciples in the name of Diſciples, Matth. 10.42. Our Saviour has obſerv'd to us, Matth. 26.11. The Poor ye have ALWAYS with you, to furniſh out Occaſions and call you to the Exerciſe of Charity. And ye remember the Words of the Lord Jeſus, how he ſaid, It is more bleſſed to give, than to receive, (Act. 20.35.) eſpecially to give to the poor Saints. This our Lord mentions as the grand Teſt in the great Day, Matth. 25.40. Inaſmuch as ye have done it unto one of the leaſt of theſe my Brethren, ye have done it unto me—. And this Charity is the Duty of every Church of Chriſt; collectively conſider'd, as well as ſeparately in particular perſons. The Apoſtle commends the Churches of Macedonia for the Riches of their Liberality; who to their Power (he bears Record) yea, and beyond their Power, were willing to communicate, 2 Cor. 8.1, 2, 3.— And to the Church at Corinth he writes (1 Epiſt. 16.1.) Now concerning the Collection for the Saints, as I have given Order to the Churches of Galatia, even ſo do ye.—But perhaps it may be objected, This Text relates to an extraordinary Caſe in thoſe Times of Perſecution. I will then produce another Scripture, wherein we have a Rule, evidently (it may be, as any of the inſpir'd Apoſtolick Canons) of ſtanding Obligation; 'tis that in 1 Tim. 5.16. If any Man or Woman, that believeth, have Widows (i. e. near Relations poor & neceſſitous) let them (if they be able) relieve them: and let not the CHURCH be charged, (put to unneceſſary Expence in that Regard) That it may relieve them that are Widows INDEED, i. e. as in ver. 5. Widows that are Deſolate, truly deſtitute, not only poor and unable to provide for themſelves, but without Friends or Relatives able to help them.
Now as it's thus a Duty incumbent on Church-Societies (as ſuch) to relieve the Poor, ſo 'tis highly expedient for the better performing of this Eccleſiaſtical Duty, that they do not leave the Affair at a looſe Rate, but manage it in ſome way of Method and Order; and therefore that (purſuant to the primitive Pattern) they look out from among themſelves ſome particular Perſons, Men of ſuitable Qualifications, whom we may appoint over this Buſineſs of ſerving Tables; who ſhall make it their Work to ſearch out the poor Saints, and if need be report to the Church the Occcaſions for Charity, and ſtir them up to their Duty; ſhall receive the Church's Alms, and faithfully diſtribute the ſame, as may beſt anſwer the Ends of Chriſtian Charity. So then it is a true Saying, If a Man deſire the Office of a Deacon, he deſires a good Work; good and profitable unto Men, and not of little Importance to the Churches of the Saints.
And thus I have ſhewn that the fundamental Reaſons of the Inſtitution of Deacons being ſuch as have an Aſpect upon all Ages, and remain even unto this Day, by juſt Conſequence the Office ought ſtill to be acknowledged and ſupported.
But, before I proceed to my next Argument, it may gratify ſome to take Notice of another Objection againſt the Neceſſity of a diſtinct Order of Deacons, for Works of Charity, Viz. That however the Apoſtles, being in itinerant Circumſtances, might need ſuch Helps, in miniſtring to the Saints; yet now the Miniſters of the Word are in a quiet, ſetled State, they can do the Work as well themſelves, without ſuch Aſſiſtants —. To which it is ſufficient to reply, That theſe Helps were deſign'd not for the Relief of the Apoſtles only, but of all Teachers of the Word, tho' fixed in particular Charges: and therefore are ſpoken of as found in Churches, that had fixed Paſtors, and Goſpel-Order fully eſtabliſh'd in them. Beſides, had the Apoſtles looked on it their proper Province to take Care of the Poor (otherwiſe than as in Common with all Chriſtian Profeſſors, by way of Charity) what need was there when they wanted Helps, in ſerving of Tables, to take theſe from among the Laity or Populace; ſince there was ſuch an abundant Supply of Miniſters in that day of Inſpiration! Suppoſing the Apoſtles itinerant unſettled Condition might very much hinder them from perſonally performing this good Work; yet ſince there was a Plenty of other Miniſters, in that Day, why ſhould any of the Fraternity be choſen to this Work, and have one (ſuppoſed) Branch of the Apoſtolick Office formally ſeated in them; and not rather ſome in the Miniſtry be appointed to attend & aſſiſt the Apoſtles!—So that the Objection ſeems to hold equally againſt the firſt Inſtitution, as the Propagation and Continuance of the Office of a Deacon, conſider'd in Diſtinction from the Miniſtry of the Word.
But I will offer two Hints further here, Viz. That all Miniſters of the Word ſeem to have the ſame general Objection, as the Apoſtles, lying againſt their concerning themſelves with the Deacons Buſineſs, at leaſt ſo far as it may be any Burden or Impediment to them: and may juſtly ſay, as in Acts 6. It is not Reaſon that we ſhould leave the Word of God, and ſerve Tables—. And then, altho' there be not exactly the ſame Service, and an equal degree of Care & Labour for Deacons to attend in theſe Days, as when they were firſt inſtituted; yet this will not juſtify the throwing Contempt on a Divine Appointment, as if it were therefore altogether needleſs. Let it be conſider'd (what the Apoſtle obſerves, 2 Cor. 12.) The Body is not one Member, but many. And the Eye cannot ſay unto the Hand, I have no need of thee; nor again even the Head to the Feet, I have no need of you. Nay, thoſe Members of the Body, which ſeem to be more feeble, are neceſſary. Now ye are the Body of Chriſt, and Members in particular. And God hath ſet ſome in the Church, HELPS; and not Teachers only.
But I proceed to obſerve—,
3. The Qualifications requir'd of a Deacon, are in their Nature ordinary or common; and imply nothing peculiar to the Apoſtolic Age, that ſhou'd argue the Office to be temporary.
I confeſs, if the Deacons Qualifications had been altogether extraordinary, and ſuch as were confin'd to the Times of Inſpiration, it wou'd have afforded a probable Argument, that the Office was not intended for any longer Continuance: And (as hinted before) the Ceaſing of thoſe Supernatural Gifts and Powers might be juſtly look'd on as in Effect a Repeal of the Inſtitution. But the Caſe is manifeſtly far otherwiſe.
For, as the Nature of the Office does not tell us there was any Occaſion for extraordinary inſpir'd Gifts, to qualify Men for it; ſo neither do I apprehend, the Qualifications laid down by the Apoſtle in our Context, are any more than common Attainments; whether the Character he gives of approv'd Deacons, be conſider'd in its intellectual or moral view. The Furniture here requir'd to make Perſons meet Recipients of this Office, conſiſts of theſe Particulars; namely, Gravity, Sincerity, Temperance, Generoſity and Openneſs of heart, Soundneſs in the Faith, and a pure Conſcience▪ and if in the married State, being agreeably Match'd, exerciſing conjugal Fidelity, good Parental Government, and a Care of Family-Order; and in the general, a blameleſs Life. Now theſe are the Fruit of the Spirit in his common and ordinary Influences, and imply nothing of extraordinary and ſpecial Inſpiration.
Indeed, whereas in the Deſcription of the Men to be choſen into this Office at its original Inſtitution, beſides that it's required they be Men of honeſt Report & good Diſcretion, 'tis one Requiſite mention'd, that they be full of the Holy Ghoſt; ſome are of Opinion, this reſpects the extraordinary Gifts of the Spirit.
Now, if this ſhou'd be conceded to, yet the Want of theſe miraculous Gifts is no more a juſt argument againſt the Continuance of the Deacons Office, than it is againſt a ſtanding Order of Teachers; ſince theſe Gifts were in thoſe primitive Times at leaſt equally requiſite to the Office of publick Teachers. Nevertheleſs in the Caſe of Teachers, this Defect is not allow'd to paſs for a ſufficient Objection againſt the Continuance of their Office: and therefore it is notorious Partiality to plead it againſt the Continuance of the Order of Deacons.
But then I ſee no Neceſſity of ſuch a Conceſſion; becauſe this being full of the Holy Ghoſt may with equal Reaſon be underſtood of the Graces of the Spirit, and particularly thoſe of Chriſtian Courage, Faith, Hope and Joy: ſince the Phraſe is elſewhere uſed in this common Senſe. It's ſaid of Barnabas, while yet he ſeems not to have poſſeſs'd the inſpired Gifts of an Apoſtle, Act. 11.24. He was a good Man, and full of the Holy Ghoſt, and of Faith. GOD had not given him the Spirit of Fear, but of Power, and of Love, and of a ſound Mind. He had a holy Courage, the Reſult of a lively Faith and Hope towards God, and boldly profeſſed the Goſpel of Chriſt. So it's ſaid of Peter, Act. 4.8. Then Peter, filled with the Holy Ghoſt, ſaid, Ye Rulers, &c. … follows, Ver. 13. Now when they ſaw the Boldneſs of …ter and John, and perceived they were unlearned and ignorant Men (by Education) they marvelled. We read alſo in Ver. 31. They were all filled with the holy Ghoſt, and they ſpake the Word of God with Boldneſs. It follows, in Ver. 52. And the Diſciples were filled with Joy, and with the holy Ghoſt:
Theſe Texts may ſerve to explain the Qualification requir'd of Deacons, that they be full of the holy Ghoſt; i. e. They ſhould be not only ſuch as have experienced the Renewing of the holy Ghoſt, but who have the Graces of the Spirit appearing in them with ſome diſtinguiſhing Luſtre; Men full of Faith & Love, & Hope, and holy Zeal, bold in their God to profeſs the Goſpel, to adhere conſtantly to the Cauſe of Chriſt, to attend and aſſiſt his Miniſters, and cheerfully to ſuccour his Poor, in the midſt of all Temptations, Oppoſitions and Diſcouragements: Which is a Character remarkably ſuted to the Circumſtances of primitive Times; but not unagreable to the moſt ſetled and proſperous State of Things in the Church of God.
It is always requiſite, that the Officers of the Church, whether Elders or Deacons, ſhould be Men full of the Holy Ghoſt, in his ordinary Gifts, Graces and Comforts.
Thus it appears, that the preſcrib'd Qualifications for the Deacons Office imply nothing in their Nature extraordinary, or peculiar to the Apoſtolick Age. And this is one juſt Ground of Preſumption, that it was intended for a longer Duration, and to be perpetuated among Chriſtians.
But I come now to the concluding Argument,—
4. The Spirit of God has given expreſs Orders and Inſtructions unto the Miniſters and Churches of Chriſt, to govern them in the Election and Appointment of this particular Church Officer; which are of indiſpenſable univerſal Obligation: And conſequently the Inſtitution muſt be deſign'd for a perpetual Subſiſtence.
There are certain Rules given by a Divinely inſpir'd Apoſtle, long after the primitive Inſtitution, and that without any particular Reference to Jeruſalem, or Limitation to the firſt Ages of the Goſpel, relating to the Choice & Conſtitution of Deacons: Which Rules are on Scripture-Record, and to be entertain'd as Apoſtolick Canons, indiſputably authentick, of univerſal Concernment, and of laſting Force and Obligation; as much as any other Precepts or Inſtitutes in the ſacred Context.
Theſe Epiſtles of Paul to his Son Timothy, he wrote as an Apoſtle of Jeſus Chriſt, by the Commandment of God our Saviour, with a ſpecial View to the inſtructing him how he ought to behave himſelf in the Church of God; particularly in the Affairs of Divine Worſhip, Preaching, Diſcipline and Ordination. The Counſels and Charges given to Timothy, under theſe ſeveral Heads, were never yet by any Expoſitors (that I know of) look'd upon as merely Perſonal, or terminating in him alone: but have always been conſider'd and made uſe of, as having a general Aſpect, and applicable by parity of Reaſon, to others ſuſtaining the Miniſterial Character, in every ſucceeding Age. They truly exhibit to us a noble Plan of Goſpel-Order, and … moſt fully inſtructive as to Church-Officers. Particularly in this third Chapter of his firſt Epiſtle, the inſpir'd Doctor of the Gentiles gives us diſtinctly the Qualifications, firſt of Biſhops, and then of Deacons. Now his Directions under the former Head have ever been receiv'd, as of ſtanding Uſe and immutable Obligation: And why the Directions in the latter Caſe ſhou'd not be allow'd the ſame Conſideration, I cannot ſee any Shadow of Argument.
Surely that Word, Let them uſe the Office of a Deacon, being firſt proved, is a ſacred Injunction, that reſpects all future Ages; and ſo is a loud Teſtimony to the perpetual Continuance of the Inſtitution: For it implies a Command that ſome ſhall uſe this Office, and be ſeparated to it. This ſhews that the Apoſtles (& they cou'd not be miſtaken) were beyond all Controverſy of Opinion, that the Deacons Office was to continue in the Church. Why elſe ſhould they not only ordain ſome unto it themſelves; but leave a ſtanding Rule for the ordaining of others ſtill? This ſhews the Office is not left Diſcretional.
And when the Apoſtle, after giving the proper Directions for the chuſing and appointing of Biſhops and Deacons, preſently adds, Theſe things write I unto thee, — that thou mayſt know how thou oughteſt to behave thy ſelf in the houſe of God; as it looks back to what he had ſaid in the Caſe of Biſhops, ſo likewiſe to what he had ſpoken in Reference to Deacons. And as he did not confine his Views to the ſingle Perſon of Timothy, in his Directions under the former Head, ſo neither under the latter: but deſign'd the Rules he gave to be of permanent Force and Uſe in both Caſes thro' every ſucceſſive Age. And that he had this extenſive View appears (as from other Paſſages in his Epiſtles, ſo in particular) from that in his 2 d Epiſt. 2 d Chap. The Things which thou haſt heard of me, (and the Things he had heard from him relating to Biſhops and Deacons, may well be underſtood as included here) the ſame commit thou to faithful Men, who ſhall be able to teach others alſo. And thus, he hop'd, the Purity and Integrity of Goſpel-Doctrine, Worſhip and Order, wou'd be preſerv'd and propagated, to the Honour of Chriſt, the Security of Religion, and Flouriſhing of the Churches from one Generation to another.
Upon the whole, to ſum up what has been argu'd: Since the Office of a Deacon is evidently of a Divine Original; Since the primitive Inſtitution remains uncancel'd, & without any Repeal, direct or indirect; Since the general Reaſon of it ever continues, and the proper Buſineſs and the Qualifications of this Order were nothing peculiar to the firſt Times of the Goſpel; And ſince there are Apoſtolick Canons directing to the Choice and Appointment of this Officer in the Churches of the Gentiles, as well as Jews, which Rules are to be underſtood as retaining ſtill their complete Virtue & Efficacy, & not to be rejected as either originally Superfluous, or now out of Date: — from theſe Reflections, taken in a conjunct View, it muſt neceſſarily reſult, by the cleareſt and moſt rational Deduction, that the Office of Deacons was not a Thing temporary in its firſt Intention, and limited to the Days of the Apoſtles, but deſign'd for an interminable Continuance, and to be upheld in the Churches thro' all following Times, to the End of the World.
Accordingly now let us acknowledge and honour this Office, as under a Divine Sanction, and carrying the venerable Stamp of an Apoſtolick Conſtitution. Let us take a ſutable Notice of the Authority of Chriſt in the primitive Appointment: and beware how we reflect on his Wiſdom therein, by pleading for the Abolition or Diſcontinuance of it. We may obſerve, when the Apoſtles firſt propos'd the Setting up of this Office, it's reported, (Act. 6.5. The ſaying pleaſed the whole Multitude. And ſhall it not be pleaſing alſo to us, to have it continu'd in the Church!
Let us ſee our bleſſed LORD herein expreſſing a gracious Care for the Bodies (as in other Reſpects for the Souls) of Men, and a tender Compaſſion to the Poor of the Flock, as well as Regard to the Eaſe and Accommodation of the Miniſters of his Word: and let us not deny Him the Glory due to his Name on theſe Accounts.—
Further, ſuch as are called to this Office in the Church at any time, ſhou'd take Heed how they throw Contempt on a Divine Inſtitution, in ſhifting it off by trifling Excuſes, and undervaluing it as an inferiour Station.
In fine, Let ſuch as are engag'd in this Office among us, conſider from whence they derive their Commiſſion, and to whom they muſt give an Account of their Stewardſhip, even the Lord JESUS CHRIST, their Maſter that is in Heaven: — Which Reflections will have an excellent Influence, by the Grace of God, to direct and animate them in all their pious and charitable Miniſtrations, Cares and Attendences.
But thus much for the firſt Doctrine. I have been carry'd out, in the Diſcuſſion of this Argument, to a Length abundantly beyond my Proſpect or Intention when I enter'd on the Subject: and am therefore oblig'd to reduce what I have to ſay on the Heads remaining, to a ſhorter Compaſs.
We proceed now to another Obſervation. —
DOCT. II. Perſons are to be firſt Prov'd, and then to uſe this Office of a Deacon, being found blameleſs.
This is the expreſs Letter of the Text. Now the Word foreign implies both Probation and Approbation. Agreably I ſhall ſay,
1. There muſt be a Probation or Trial of Perſons Qualifications, previous to their Admiſſion into this Office.
If Church-Members are to be firſt prov'd, much more Church-Officers. To what End are their proper Qualifications ſtated in Scripture, if without any Regard to them Elections may be made at all Adventures! Certainly the Rules of common Prudence require, that ſuch a publick Truſt be not repos'd in any, till they be firſt prov'd, whether they have competent Abilities for the Diſcharge of it, and poſſeſs that good Character, which may ſpeak them worthy of the Confidence that muſt be put in ſuch as are admitted this Office. To appoint Men over this Buſineſs, without examining whether they have the requiſite Fitneſs for it, wou'd be ſinful Raſhneſs: Which the Holy Ghoſt enters that ſolemn Caution againſt, 1 Tim. 5.22. Lay hands ſuddenly on no Man; whether for the Office of a Biſhop, or a Deacon. The Apoſtle had been treating of both: and I doubt not, refers to both in this Caution againſt laying on hands ſuddenly.
I ſhall here offer only this one Remark further; That the Trial intended by the Apoſtle ſeems to be antecedent to Mens uſing the Office, and means a ſerious impartial comparing their Abilities, Tempers and Deportments, with the Characters of one meet for ſuch an Office, which he had before laid down. For it is plain, in the 6th Chap. of the Acts, they were directed to examine and look into the Qualifications and Fitneſs of the Perſons to be choſen for Deacons, before they made Choice of them †Sermon at an Ordination of a Deacon, &c. pag. 12. By N. C. — London.. Which neceſſarily infers, —
2. There muſt be an Approbation of them, as Perſons fit and ſutable for ſuch a Truſt.
The Apoſtle here requires, that upon Examination they be found blameleſs, before they be admitted to uſe the Office. Agreably in the Acts, 'tis preſcrib'd, that they be Men of honeſt Report: Having given Proof of their Capacity & Fidelity in other places of ſpecial Truſt, or in the Commerce and Buſineſs of common Life; and without any juſt Exception lying againſt them, either as to Soundneſs in the Faith, Purity of Manners, or Powers of Underſtanding and Judgment.
Now this Approbation is to be conſider'd primarily as the Act of the Church; unto whom belongs the Election, or Nomination of the Perſons. 1 Cor. 16.3. Whomſoever you ſhall approve, them I will ſend to bring your Liberality. Even at their firſt Inſtitution the Holy Ghoſt did not immediately interpoſe in the Deſignation of the Perſons: but the inſpir'd Apoſtles refer'd it to the Brethren (who are, without Diſpute, competent Judges, in the Caſe of Deacons; whatever they be in that of Elders) to make the Election, according to their beſt Judgment; only reſerving to themſelves the Power of Ordination, Act. 6.3.
A late Epiſcopal Author *An Original Draught of the Primitive Church, in Anſwer to an Enquiry into the Conſtitution, &c. 3 d. Edit. pag. 159, 160.makes the following Conceſſions,—
As to the Caſe of the ſeven Deacons (ſays he) they were left to the Inquiry, Choice, and Nomination of the Brethren, there is no Doubt of it. — 'Tis plain, the Apoſtles referring the Nomination of them to the Brethren was upon that ſingle Score of finding out Perſons They wou'd entruſt with the Contributions of the Church, for the Daily Miniſtrations, and for the ſerving of Tables: For that was the only thing in open Agitation, and the holy Apoſtles aſſign'd that ſpecial Part to them: Look you out Men &c. whom we may appoint over this Buſineſs.
So that theſe Deacons (he adds) ſo far as it was needful they ſhould be faithful and truſty Stewards of the Contributions and Treaſure of the Church, were order'd to be choſen and recommended by the Members of it, whoſe Stock and Treaſure they were to be entruſted withal; and for the like Reaſon (no doubt of it) that another Apoſtle gives us upon the like Occaſion, namely, To avoid this, that no Man ſhould blame us (ſays S. Paul) in this Abundance which is adminiſtred by us: For ſuch ſort of Cenſures might the Apoſtles have been liable to, had they aſſum'd the Nomination of the perſons to themſelves; but by the Courſe they took, they provided for honeſt things, not only in the ſight of the Lord, but alſo in the ſight of Men, 2 Cor. 8.20, 21.
I will add then I think we have here a plain Precedent for the People's Right of Suffrages in Eccleſiaſtical Affairs; and ſuch as goes far towards eſtabliſhing a ſtanding Right and Authority in all Chriſtian Congregations, to chooſe their own Officers for themſelves, and beſure the Deacons at leaſt. A ſtated Right in the People of Election, Nomination, or Approbation (call it which you pleaſe) in the preſent Caſe, not only ſeems evidently founded in Reaſon, but alſo has the Warrant of Scripture-Example. It's of original Inſtitution from the holy Apoſtles: and therefore 'tis no Uſurpation in the Churches, which exerciſe it: but they have a Divine Charter to juſtify their Claim of ſo apparent a fundamental Right of Church-Societies.
Yet, inaſmuch as it lies with the Paſtors to ordain, This of Conſequence neceſſarily draws with it a Power in them of judging and conſenting. So that the Elders have a ſecondary Right in this Affair: and the juſt Order of proceeding demands, that the Church's Election of Perſons to any Office be confirm'd by the Approbation of the Elderſhip, if any there is in Being among them!
It may be added,
3. This Approbation is to be follow'd with a publick Separation of the Perſons unto their Office; which indeed is a practical Approbation.
The Apoſtle ſays, Let theſe be firſt proved; THEN let them uſe the Office of a Deacon: Yet this doubtleſs not without a ſolemn Introduction or Inveſtiture; for that muſt needs be imply'd: which truly is but agreable to the excellent Nature and Importance of this Eccleſiaſtical Truſt; and requiſite to give Perſons the current Repute of Officers in the Church, to preſerve the proper Diſtinction between the Officers and the other Members of the ſacred Community, and to engage them by a mutual Covenant to be faithful in performing the reſpective Duties they owe to one another.
Perſons cannot in civil Societies ſuſtain any publick Character without a proper Inveſtiture. A Man can't be a Juſtice of Peace without having a Commiſſion from the civil Authority, and being ſworn: nor act as a Conſtable, or in almoſt any other inferior Office, but he muſt take the proper Oaths. And there's no body but owns theſe to be very wiſe Conſtitutions. Now if they are ſo in the State, methinks they cannot be otherwiſe in the Church.
The Reaſon of the Thing ſtrongly infers an Obligation, that where the ſacred Depoſitum of an Eccleſiaſtical Stock for Uſes of Piety and Charity (be it more or leſs) which can't be embezzl'd or alienated without the Guilt of horrible Sacrilege, is committed to any, the Party ſo entruſted ſhould come under a ſolemn Oath of Fidelity; the adminiſtring of which (tho' without the ſpecial Formalities us'd in civil Caſes) is, according to the View I have of the Thing, one grand Deſign of Ordination.
Moreover▪ Apoſtolical Example, which with all impartial Inquirers muſt needs have the Force of a Precept in the Caſe of Deacons, as much as in that of Elders, very plainly directs to this point of Order in the Admiſſion of any to the Office of a Deacon; that there be a ſolemn Inveſtiture, or publick Separation of them hereunto: and points out the proper Methods in doing it, Prayer and Laying on of the hands of the Presbytery. Thus at the primitive Inſtitution, Acts 6.6. Whom they ſet before the Apoſtles: and when they had prayed, they laid their hands on them. Here's as clear and unexceptionable a Precedent for the Ordination of Deacons, to the Office of ſerving Tables, as is any where to be found throughout the whole Story of the Acts for the ordaining of Elders or Biſhops, unto the Miniſtry of the Word. Sure I am, the Mind and Will of Chriſt may be learnt from Apoſtolical Example, as well in one Caſe, as in the other; That theſe Eccleſiaſticks ſhould be initiated into their reſpective Offices in ſolemn Form, by publick Prayer, with Impoſition of the Hands of the Presbytery *Many moderate Epiſcopal Men will allow Presbyters to ordain Deacons, that will not allow them to ordain Presbyters.— Baxter's Chriſtian Concord def. p. 9.. And the neglect of this, if it be not a Deficiency in point of Order, if it be not an unjuſtifiable Omiſſion, againſt the Reaſon of Things, and againſt the Authority of Scripture-Pattern, in the Caſe of Deacons, when any are ſolemnly choſen to this Office; I know not at preſent upon what defenſible Grounds the ſame Omiſſion can be cenſur'd in the Caſe of Elders. Indeed one Officer is of greater Importance than the other: and ſo are ſome Ordinances than others. However, the reveal'd Will of Chriſt is to be regarded in every Inſtance, tho' of the minuteſt Conſideration. We muſt obſerve all things, whatſoever he hath commanded us, and beware of breaking one of theſe leaſt Commandments. A conſcientious Niceneſs in Matters of Divine Inſtitution is truly laudable: and it reflects an eminent Beauty and Glory on the Churches, when the Rules of Goſpel-Order are exactly and uniformly obſerved in them. 1 Cor. 11.2. Now I praiſe you, Brethren, that you remember me in all things, and keep the ordinances, as I delivered them to you. Col. 2.5. For though I be abſent in the fleſh, yet am I with you in the ſpirit, joying and beholding your order, and the ſtedfaſtneſs of your faith in Chriſt.
For a Concluſion of this Head, let me recite to you the Words of a late learned Presbyterian Writer, who makes the following ingenuous Confeſſion. — Here (ſays he) it may be objected, againſt the Deacons among the Presbyterians, that they are not ordain'd: And I grant, what is objected is true; but freely acknowledge that it OUGHT TO BE OTHERWISE, and that they ought to be ordained by the Laying on of the Hands of the Presbytery, as were the firſt Seven: For GOD'S written Word is the only Rule of Chriſtians; from which, in one Jot, they ought not to ſwerve, but ought earneſtly to ſtudy and follow it †Jameſon's Sum of Epiſcop. Controv. p. 86..
But we muſt haſten to the laſt Obſervation.
DOCT. III. This Conſideration, that ſuch as have uſed the Office of a Deacon well, do purchaſe to themſelves a good Degree, &c. — is what affords Encouragement both to an Engaging in this Office, and the Ordaining of meet Perſons unto it.
This is agreable to the Tenour and Deſign of our Text. The Apoſtle having given that Direction, Let theſe alſo firſt be proved; then let them uſe the Office of a Deacon: preſently ſubjoyns, by way of Argument to enforce the preceeding Direction, FOR they that have uſed the Office of a Deacon well, purchaſe to themſelves a good Degree, &c.
Here,
1. I thought diſtinctly to have conſidered the DUTY of Perſons in the Deacon's Office; and to have ſhown what is imply'd in uſing the ſame well.
But the Time will permit me only a few Hints.
In general, if they would uſe their Office well, they muſt in all their Adminiſtrations conſtantly make the Word of Chriſt their governing Rule, and his Glory their prevailing Deſign; whatſoever they do, doing all in the Name of Chriſt, whoſe Stewards they are, to receive, keep, and diſpoſe of his Goods.
They muſt act in their Office with Sincerity: as the Servants of Chriſt, doing the Will of God from the Heart; having their Souls engaged in doing Service, as to the Lord, and not to Men. That's uſually apply'd to Deacons, Rom. 12.8. He that giveth, let him do it with Simplicity.
They muſt act in their Office with Integrity and Fidelity: exerciſing all the Powers of their Office, and attending to all the parts of Duty incumbent upon them, with Conſtancy, Care and Zeal; and applying the public Monies, to thoſe Evangelical Ends, for which they were given, without Fraud, or needleſs Delay. They ſhould be like thoſe, of whom we are told, Neh. 13.13. They were counted faithful, and their Office was to diſtribute unto their Brethren. Agreably the Apoſtle obſerves, 1 Cor. 4.2. It is required in Stewards, that a Man be found faithful.
In order to Faithfulneſs, it ſhou'd ſeem, Diligence is requiſite: and this the Apoſtle commends in one, whom the Church employ'd in miniſtring to the Saints, 2 Cor. 8 22. Our Brother, whom we have oftentimes proved diligent in many things, but now much more diligent; — Suppoſe, in collecting Charities, and diſtributing of them.
Moreover, They muſt act in their Office with Prudence. All publick Offices are more or leſs attended with Difficulty, and peculiarly expoſe to Cenſure. They, whoſe Buſineſs it is to ſerve Tables, had Need be Wiſe as well as faithful Stewards, if they would uſe their Office well; Avoiding this that no Man blame them. Agreably 'twas one of the fundamental Requiſites in the Character of the primitive Deacons, Act. 6.3. Full of Wiſdom. They muſt be wiſe, to ſhun all appearances of Evil, and provide Things Honeſt in the fight of all Men. They muſt be wiſe, to eſpy and improve all Advantages for promoting the good Ends of their pious and charitable Function. They muſt labour to be underſtanding in the Times, knowing of Men and Things; and prudently endeavour, by perſonal Applications, to put others upon doing their Duty, in giving proportionably to uſes of Piety and Charity. They muſt wiſely conduct themſelves in regard of the Miniſters of the Word, whoſe Tables are one proper part of their pious Care; that the Labourer, who is worthy of his Hire, be not defrauded and diſcourag'd. They muſt alſo conſider the Poor; watching for ſutable Occaſions of Charity, making the reaſonable and neceſſary Diſtinctions between one Caſe and another, timing well and adjuſting their Diſtributions to the Neceſſities of the Saints, and labouring to manage all their Affairs with due Thought and Diſcretion.
Further, if they would uſe their Office well, they muſt do nothing by Partiality: but ſerve the Tables committed to their Care in the moſt equal manner, without a carnal and unjuſt preferring one before another. An Apprehenſion of this criminal Partiality in the daily Miniſtration, while under the Apoſtles Management, was the Reaſon of the Grecians murmuring againſt the Hebrews: and this Emergence was the immediate Occaſion of ſetting up the Office of Deacons; as the beſt Method to ſuppreſs the preſent Jealouſies, and provide for an equal and ſatisfactory Miniſtration for the future.
Again, They muſt act in their Office with a willing and generous Mind. Rom. 12.8. He that ſheweth Mercy, let him do it with chearfulneſs. They muſt put on Bowels of Mercy; be pitiful, be courteous, open-hearted; and give, not grudgingly, but with a tender Sympathy of Spirit and Liberality of Hand. They muſt deal out the Alms of the Church, as a matter of Bounty, and not of Covetouſneſs—. Beſure they muſt take heed they be not govern'd by Selfiſh Reſpects, nor uſe their Office for a Cloak of Covetouſneſs. As they muſt not be Prodigals, given to much Wine, and waſting their Lord's Goods in riotous Living: So neither Miſers, given to filthy Lucre, and having Hearts exerciſed with covetous Practices. It was the Sin of Judas, who had the Bag, and bare what was put therein, that while he pretended to care for the Poor, he was a Thief, and his Heart went after his Covetouſneſs. It's eminently a Scandal in Deacons, and loudly contradicts the Ends of their Office, to ſhew a narrow niggardly, ſelf-ſeeking Diſpoſition. They ſhou'd above all things put on Charity; that Charity, which is kind, which envieth not, which ſeeketh not her own: but is the Principle of a noble Self-denial, Bountifulneſs, and Largeneſs of Heart. However ſtill their Liberality muſt be guided by Prudence, and guarded by wiſe and juſt Limitations. Frugality and Generoſity ſhou'd appear with a happy mixture in all their Managements.
It may be added,
They ſhou'd endeavour to conduct all their charitable Adminiſtrations after a godly ſort; and will do well to accompany their Viſits and Reliefs to the Bodies of Men, with ſome pious Advices for the good of their Souls; the common Duty of Chriſtian Brethren; according to that of the Apoſtle, (1 Theſs. 5.14.) Warn the unruly, comfort the feeble-minded, ſupport the weak. And they will do well ſometimes, as there may be Occaſion, alſo to help together by Prayer. Thus they will ſhew themſelves full of all Goodneſs, and ſignalize their Character as HELPS to the Miniſtry. And thus the Poor will experience a double Charity.
Yet it muſt be ſubjoyned here;
They that wou'd uſe the Office of a Deacon well, muſt keep within the proper Limits of their Station, and not ſtretch themſelves beyond their Line, to invade the peculiar Province of Biſhops or Paſtors of the Church. The ſerving of Tables, the outward Buſineſs of the Houſe of GOD, was the buſineſs over which the primitive Deacons were appointed, by inſpir'd Apoſtles, who thought it not Reaſon that Miniſters ſhou'd leave the Word, to ſerve Tables: Herein manifeſtly putting a Diſtinction between theſe two, as Offices widely different, and incompatible to one and the ſame Perſon, as to the ſtated Exexciſe of them. Some indeed think, the Seven were Preachers of the Goſpel: But that's very improbable, from the whole Tenour of the ſacred Story, and from this particular Conſideration, That they muſt leave the Word, if they undertook to ſerve Tables: which was a thing they cou'd not in Reaſon do; as being under the ſame Obligations with the Apoſtles, to give themſelves continually to the Word and Prayer—. As to what we read afterwards concerning Two of the Seven, neither can any Argument be collected from thence to ſupport the Pretences of baptizing and preaching Deacons. "Stephen only diſputes in the Schools; and pleads, when accus'd, at the Bar". His Apology appears merely occaſional, and becoming any Chriſtian Confeſſor. As for Philip indeed we find him preaching & baptizing: yet not as a Deacon, but as an Evangeliſt. This Title is expreſly given him, Acts 21.8. Now the Work of an Evangeliſt was not to ſerve Tables, but to preach the Word: and whereas the Deacon was a fixed Reſident, the Evangeliſt was an unſetled Itinerant. Hence we have juſt Grounds to conclude that when Philip was call'd to be a Preacher, he put off the Deacon, as inconſiſtent. Beſure, attending on the daily Miniſtration at Jeruſalem cou'd not very well conſiſt with his going abroad to preach the Goſpel. The occaſion of Philip's going forth to this Work, and quitting his Station at Jeruſalem, ſeems to be the great Perſecution, that aroſe upon Stephen's Death; whereby the Church there was broken up and ſcattered abroad. THEN Philip went down to Samaria, and preached Chriſt unto them, Act. 8.5. And from thenceforth he gave himſelf to the Work of an Evangeliſt; being either ordained to it by the Apoſtles, or immediately call'd by the Holy Ghoſt —. There's nothing then of an Example in Philip or Stephen, to countenance Deacons in publick Preaching or Baptizing, by vertue of their Diaconal Ordination. But in doing either, they muſt certainly tranſgreſs the juſt Bounds of their Office; the original Deſign of which evidently was to ſerve Tables, in Contradiſtinction to the Miniſtry of the Word.
I ſhall only add,
Thoſe in the Deacons Office, that wou'd uſe it well, muſt ſtudy to adorn their Character, by a ſhining Example of good Works, and of a ſober, diſcreet, and uſeful Converſation. Likewiſe the Deacons muſt be grave, &c. As Church-Officers, they are in a diſtinguiſh'd Poſt: and ſhould make it their Care to ſet a laudable Pattern of Temperance, Solidity, Probity, Purity, Charity and Devotion; that others ſeeing their good Works, may glorify GOD, by admiring the Grace of Chriſt beſtowed upon them, and by imitating their bright Example.
Thus I've ſhown how they muſt behave, if they wou'd uſe their Office well. And let it now be briefly ſuggeſted.
2. If they thus uſe their Office well, they purchaſe to themſelves a good Degree and great Boldneſs in the Faith which is in Chriſt Jeſus. Upon this I find a Variety of Gloſſes made by Expoſitors.
By a good Degree, there are that underſtand a Seat of ſome Eminence in the publick Aſſembly. But this ſeems too low a Senſe.
Others ſay, it means, they acquire to themſelves a good Degree above the Vulgar; a good ſtanding in the Church, whereby they may boldly adminiſter their Office, and bear ſome Authority and Influence.
Others again interpret it; They are in a hopeful way towards Preferment, and acquire to themſelves a juſt Title thereto. Philip is an Inſtance of this Advancement. Some think, anciently the Paſtors were often elected from among the Deacons: That they were a kind of Seminary or Nurſery, out of which the Church was for the moſt part furniſh'd with meet Perſons for the Miniſtry of the Word; that they having in their lower Station given ſufficient Evidence of their Orthodoxy, Piety & Prudence, & gain'd ſome Experience in Chriſtianity, were reckon'd the proper Candidates for promotion to the Paſtoral Care.
In fine, By purchaſing to themſelves a good Degree may be intended their acquiring a valuable Reputation, Eſteem and Honour among the People of GOD; which gives them ſingular Advantages to be uſeful, and ſerves to embolden them in aſſerting and promoting the Cauſe of Chriſt. Stephen (one of the firſt Deacons) was the very firſt Martyr, and brought great Glory to Chriſt and the Goſpel by his Boldneſs in the Faith. So he purchaſed to himſelf a good Degree, and his Memory is Bleſſed. It may be added, Such obtain Honour from GOD in a better World, diſtinguiſhing Rewards in the Church Triumphant.
But it remains to ſay, —
3. Theſe Conſiderations are juſt Incentives unto the Churches and Miniſters of Chriſt, to elect & ſeparate meet Perſons to the Deacons Office, and unto ſuch to engage in it, and be careful to uſe it well.
The Apoſtle might have all theſe Views, in our Text.
He deſign'd to preſs on Timothy (and in him on all ſucceeding Miniſters) a Care to promote the Settlement of this Officer in the Churches every where, and to ſee to it that only Perſons of an approv'd Character were admitted thereto. Let theſe be firſt proved; then let them uſe the Office of a Deacon, being found blameleſs: — FOR they that uſe the Office of a Deacon well, do purchaſe to themſelves a good Degree.
He might herein alſo intend to lay matter of Encouragement before the Churches, to proceed to the Choice of ſuch Officers among them, where they were wanting, and to continue and honour the Office where it was already ſet up.
In a word, He might have this further View (ſeeing 'tis the natural Tendency of what he has ſaid) to offer a Motive unto ſuch as ſhould be choſen, to accept of a Call to this Office; neither afraid of it as above them, nor ſhy of it as beneath them: and to continue therein with all Fidelity, and Care to uſe their Office well; without which they wou'd purchaſe to themſelves Shame and Reproach, rather than a good Degree. Theſe, I think, lie plainly in the Text as collateral or conſequential Truths, natively falling in with the Scope of the Apoſtle, without any Stretch upon the Words.
But I have no Room for any Enlargement on theſe Things, and therefore ſhall now draw to a Cloſe, with ſomething by way of APPLICATION.
And here, —
USE 1. I ſhall addreſs my ſelf, in a ſerious Exhortation, to ſuch as ſuſtain the Deacons Office among us.
Let it be your ſolicitous Care to uſe your Office well, acting therein with Sincerity, Faithfulneſs, Diligence, Conſtancy; and labouring to conduct all your Affairs with Prudence, according to the Wiſdom that God giveth you. In ſo doing, you will purchaſe to your ſelves a good Degree; if not Preferment to a ſuperior Station in the Church of Chriſt, yet a valuable Reputation and Reſpect; Eſteem among Men, and Honour from God.
There's a particular Dignity in your Office: and your wiſe Deportment therein will reflect a Luſtre on your ſelves. The bleſſed Angels delight in this honorable Employ, to miniſter unto the Saints that are in the Earth: Which ſerves to magnify your Office. — Let it be your Ambition to imitate thoſe generous and noble Spirits, in being zealous of good Works, ready to do all kind & chriſtian Offices that lie in your Power, as there may be Occaſion: being Eyes to the Blind, and Feet to the Lame, and Fathers to the Poor; cauſing the Widows Heart to ſing for Joy: ſo the Bleſſing of them that are ready to periſh, will come upon you. This Angelick Temper of Soul, diſplaying it ſelf in your charitable Miniſtration, will ſpread a Glory upon your Character, and make you ſhine in the Eyes of God, Angels, and Men. The Ear that hears of you, will bleſs you: and every Eye, when it ſees you, will give Witneſs to you, and be ready to think of holy Stephen; concerning whom it is ſaid, They looking ſtedfaſtly on him, ſaw his Face as it had been the face of an Angel.
Let it be a further encouraging Reflection, that the Office you are engag'd in, is what Chriſt has ſet in his Church: — not a mere human Prudential, the Creature of Eccleſiaſtical Policy, but the Reſult of Divine Wiſdom, an Inſtitution of Infinite Sovereignty, In uſing this Office well, you will ſerve the Lord Chriſt. He has put you into it, and you may hope for his Preſence with you in the Diſcharge of it; whoſe Grace is ſufficient for you. Let a ſenſe of this fortify you againſt all Diſcouragements. Faithful is he that hath called you, who alſo will do it.
And let the Proſpect of that Account you muſt one day give up to Him, whoſe Stewards you are, make a powerful Impreſſion on your Hearts, and have a ſutable Influence into the univerſal Conduct of your Lives. Remember you are reſponſible to your Lord: and the Time is haſtning on, when He will call you to a Reckoning; will ſummon you before him, and require an Account of your Stewardſhip. Let this be a ſtimulating Motive with you continually unto a Care of all good Fidelity; that when your tranſitory Service on Earth is ended, you may with holy Stephen fall aſleep in Jeſus, and in the laſt Day hear that joyful approving Sentence pronounc'd upon you, WELL DONE, good and faithful Servant; Thou haſt been faithful over a few Things: I will make thee Ruler over many. Behold, he cometh quickly, and his Reward is with Him. Be you faithful unto the Death, that when He ſhall appear, you may have Confidence, and not be aſhamed before him at his coming. Look to it you uſe your Office well; that you may have Boldneſs in the Day of Judgment. And you will then be found to have purchaſed to your ſelves a good Degree indeed. For that glorious Lord, who is very bountiful to thoſe which ſerve him, will then aſſign you a dignify'd Station and a diſtinguiſhing Recompence. Then all your own perſonal Alms, whereby you have oft refreſh'd the Bowels of the Saints, and all your official Charities, which you have in a ſort made your own by a compaſſionate and chearful Diſpenſation, ſhall be openly applauded and rewarded. It will appear then, how you have made to yourſelves friends of the Mammon of this World, and laid up in Store a good Foundation againſt the time to come.
Theſe Conſiderations ſhould excite ſuch as are call'd unto the Office of a Deacon, to engage in it with a ready Mind: and you that are in it to act therein with a holy Pleaſure and Satisfaction, to be ſtedfaſt, unmoveable, always abounding in the Work of the Lord; as knowing that GOD is not unrighteous, to forget your Work of Faith, and Labour of Love, ſhewed to his Name, in miniſtring to the Saints. But now,
USE 2. I addreſs my ſelf to this Church and Congregation in a few Words.
And we beſeech you, Brethren, Know them which labour among you in this pious and charitable Office of ſerving Tables. 1 Cor. 16.15 — Ye know the Houſe of Stephanas, that they have addicted themſelves to the Miniſtry of the Saints; I beſeech you, Brethren, that ye ſubmit your ſelves unto ſuch; — Acknowledge ye them that are ſuch. You owe Honour to the Inſtitution of Chriſt, by virtue of which they hold Office in the Church: and to them, Reſpect and Love for their Work-ſake. 'Tis a worthy Miniſtration they attend upon. They are uſeful Servants of their Generation, while they diſcharge their Office well; and deſerve a particular Eſteem among the People of GOD.
Will you remember them in your Addreſſes to the Throne of Grace! They are at their Ordination recommended to GOD by ſolemn Prayer: and methinks they ſhou'd not afterwards be forgotten in your Interceſſions. Sure I am, they deſire your affectionate Remembrance of them.
And let me alſo commend it to you, that a juſt Care be taken at all times, to enable them to anſwer the Ends of their Office, by filling their Hands for a Diſtribution to charitable and pious Uſes.
This Officer ſtands in the Houſe of GOD a conſtant Monitor to the Aſſembly, of their Duty to honour the Lord with their Subſtance. And the Church, that elect him, do hereby practically contract with him, that they will own him in the Execution of his Office, find him ſutable Employment in his Station, and ſupply him (as they are able) for a liberal Diſtribution to the Neceſſities of Saints. I can't but look on it a groſs Incongruity (not to ſay, a trifling Formality and Mockery of a Divine Inſtitution) to put Men, by a ſolemn Church-Vote in the Name of God, under the Character of Deacons, and yet not appoint them over their proper Buſineſs, nor take the neceſſary Methods to furniſh them for an uſing their Office well.— Whether a Church-Stock be of eſſential Conſequence in the affair of a Deacon's Call, and "of the vital Conſtitution of his Function", as ſome think, I ſhall not now ſtand to diſpute. However I freely ſhew my Opinion, that it's the incumbent Duty of every Church-Society to endeavour, by one wiſe Method and another, the raiſing and preſerving among them ſomething of a FUND, for charitable, pious, and evangelic Deſigns; the Relief of the Poor, the Support of the Miniſtry, and Propagation of Chriſtianity. Every one zealous of good Works, I think, cannot but highly approve and wiſh ſucceſs to ſuch a Propoſal.
And if the Churches did their Duty, concerning the Collection for the Saints, every one contributing as God hath proſper'd them; there would be a Sufficiency of Work for the Officers, that Chriſt has inſtituted to ſerve Tables. None methinks cou'd then with any Colour of Reaſon ſcruple the Propriety of a ſolemn Ordination of them. And as for them, how wou'd it encourage their Hearts, to ſee the Churches they reſpectively ſerve, taking a proper Care, that they may be thorowly furniſhed unto all good Works, for the Houſe of their God, and for the Offices thereof! How gladly wou'd they receive the Gift, and take upon them the Fellowſhip of the miniſtring unto the Saints! When they ſee you with a perfect heart offering willingly to the Lord, as a matter of Bounty, and not of Covetouſneſs, their Souls will bleſs you: Yea, and the Lord your God will bleſs you; He will ſmell in the ſolemn Aſſembly the ſweet Odour of your Offerings, and will cauſe his Bleſſing to reſt in your Houſes.
Put on therefore, as the Elect of God, holy and beloved, Bowels of Mercies, Kindneſs, — and Charity, which is the bond of Perfection. Let brotherly Love continue and abound more and more. Be not forgetful to entertain Strangers. Remember them which are in Bonds, as bound with them, and thoſe that ſuffer Adverſity, as being your ſelves alſo in the Body. Remember likewiſe them which have the Rule over you (ſo the Apoſtle exhorts) and let him that is taught in the Word, communicate to him that teacheth, in all good things. Be not deceived: God is not mocked —. Let your Converſation be without Covetouſneſs; for we have here no continuing City: and as you wou'd evidence your truly ſeeking one to come, — to do Good, and to communicate (unto all the mentioned purpoſes) forget not. For with ſuch Sacrifices God is well pleaſed: and what you lend to the Lord, He will repay with glorious Increaſe; very probable in this World, but moſt certainly and moſt perfectly in the next.
I conclude now with two remarkable Texts: one in the Old Teſtament, the other in the New. Mal. 3.10. Bring ye all the tithes into the ſtore-houſe, that there may be meat in mine Houſe, and prove me now herewith, ſaith the LORD of hoſts, if I will not open you the windows of heaven, and pour you out a bleſſing, that there ſhall not be room enough to receive it. And 2 Cor. 9.8 — 12. God is able to make all grace abound towards you; that ye always having all ſufficiency in all things, may abound to every good work: (As it is written, He hath diſperſed abroad; he hath given to the poor: his righteouſneſs remaineth for ever. Now he that miniſtreth ſeed to the ſower, both miniſter bread for your food, and multiply your ſeed ſown, and increaſe the fruits of your righteouſneſs) Being enriched in every thing to all bountifulneſs, which cauſeth through us thanksgiving to God.
AMEN.