The Divine Right of Deacons

Mr. Foxcroft's SERMON At the ORDINATION Of a DEACON.

A SERMON Preach'd at the Ordination of a DEACON.

T HIS 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 qualified 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 public 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 would have Candidates tried by these Rules, and being approved, would 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 offered 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 public Actions seems a Debt justly owing to GOD and our Neighbors.

Here let it be observed,

1. 'It is not to be disputed but that there was such an Office, as this of Deacons, instituted and received 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 public Stock for pious & charitable Uses committed to them. Indeed the Word 〈 in non-Latin alphabet 〉 I acknowledge, literally Signifies no more than Ministers or Servants, and is often used according to its general and primary meaning . However the word is not always used in that Latitude; but manifestly sometimes with Restriction, for a particular kind of Officer in the Church of Christ. As 〈 in non-Latin alphabet 〉 admits a restrained, as well as large Sense; literally and firstly meaning any Overseer, but yet sometimes intending a particular Church Officer: So the Word 〈 in non-Latin alphabet 〉 , though' 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 offered 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 described, 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, 〈 in non-Latin alphabet 〉 , 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 public Fund or Stock, which was to supply everyone'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 established Reputation, as well as superior 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 would 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 performed 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 called by way of distinction Hebrews, being Natives of Judea, and so might be under a Temptation to Partiality) who by general Orders from them helped 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 managed with Partiality, and a criminal Respect of Persons; when really there is no just foundation for any such Censures. — Or, if the Apostles employed any of the Hebrews under them, these might be really faulty in not giving a due Proportion of Supplies to the Grecian Widows. For though' 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 retained 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 disposed 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 moved 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 prayed, 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 inferior Officers in the Jewish Common-Wealth, Deut. 1. Upon which one observes,

Now we have reason to look on what they did upon this Occasion, as the Instituting and establishing of a distinct public 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 procured 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 distinguished from Bishops or Teachers.

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 imposed on Teachers of the Word: Tho' indeed upon some special Occasions the Apostles and Evangelists, as they traveled 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 lodged 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 assigned 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 everyone: And the Difficulties, Cares & Labors 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 approved 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 ministering 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 looked 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 preserved separate; as having its own distinct Divine Original and Foundation.

I shall only add, in the Words of a Learned Man :

Enough, I think, has been offered 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 show,

2. It was designed 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 acknowledged by all Parties: yet, because there are some Objectors, I will a little labor the Confirmation of the Point; and show,

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 donit 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 mentioned, intend Officers belonging to that Church and dwelling at Philippi . So then, the Church there had Deacons, as well as Bishops. This shows plainly, the Appointment of those Persons at Jerusalem to serve Tables, was not a Topical thing, but designed 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 ,

Some Episcopal Writers indeed would pretend the Deacons here spoken of, to be Presbyters▪ or Gospel-Ministers. — But as Bishops and Deacons are here mentioned 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 labors 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 would 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 mentioned by the Apostle, together and by way of Distinction, as being in the Church at Philippi.

And now upon this I cannot refrain observing, That I doubt not the Contenders for Prelacy would have triumphed in it, as an unanswerable Argument in favor of their Opinion, had the Text run, [ with the Bishops and PRESBYTERS] and they would have urged it as a most plausible Support of the Distinction they put between them. But since the Passage stands otherwise, they have invented a forced Construction of one of the Names (not to take any Notice of their Descants upon the other) and would make Deacons intend Presbyters, contrary to the generally received Notion of the Term, when used 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 convinced 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

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 confined 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 traveled 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 applied to Deacons, as most naturally referring to them . These the Apostle tells us, GOD hath set in his Church.

Now upon the whole, let it be observed; 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 reduced 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 designed 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 offered. 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 acknowledged by taking our Directions from his Word in all Ecclesiastical Concerns. 'It is 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 supposed, it must be either virtual and implicit, or formal and express. A virtual Repeal there would 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 show 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 could 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, though' 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 required 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 Apostolic Commission (in Matth. 28.) by the justest and fairest deduction, to institute a settled 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 inspired 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 determined with the Apostolic Age. However, this notwithstanding, 'tis acknowledged 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 always 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 Apostolic 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 reckoned 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 virtue. 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 received and maintained: And as long as there are Tables to be served, 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 served.

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 secured to 'em the double Honor, 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 would 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 Savior has observed 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 considered, 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 inspired Apostolic 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 ministering to the Saints; yet now the Ministers of the Word are in a quiet, settled State, they can do the Work as well themselves, without such Assistants —. To which it is sufficient to reply, That these Helps were designed not for the Relief of the Apostles only, but of all Teachers of the Word, though' fixed in particular Charges: and therefore are spoken of as found in Churches, that had fixed Pastors, and Gospel-Order fully established 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 Apostolic 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, considered 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 & Labor 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 considered (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 required of a Deacon, are in their Nature ordinary or common; and imply nothing peculiar to the Apostolic Age, that should argue the Office to be temporary.

I confess, if the Deacons Qualifications had been altogether extraordinary, and such as were confined to the Times of Inspiration, it would 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 looked 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 inspired Gifts, to qualify Men for it; so neither do I apprehend, the Qualifications laid down by the Apostle in our Context, are anymore than common Attainments; whether the Character he gives of approved Deacons, be considered in its intellectual or moral view. The Furniture here required 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 mentioned, that they be full of the Holy Ghost; some are of Opinion, this respects the extraordinary Gifts of the Spirit.

Now, if this should 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 public Teachers. Nevertheless in the Case of Teachers, this Defect is not allowed 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 possessed 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 required 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 Luster; 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 succor his Poor, in the midst of all Temptations, Oppositions and Discouragements: Which is a Character remarkably suited to the Circumstances of primitive Times; but not unagreable to the most settled 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 prescribed Qualifications for the Deacons Office imply nothing in their Nature extraordinary, or peculiar to the Apostolic 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 designed for a perpetual Subsistence.

There are certain Rules given by a Divinely inspired 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 entertained as Apostolic Canons, indisputably authentic, 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 Savior, 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) looked upon as merely Personal, or terminating in him alone: but have always been considered 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 inspired 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 received, as of standing Use and immutable Obligation: And why the Directions in the latter Case should not be allowed 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 shows that the Apostles (& they could 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 shows the Office is not left Discretional.

And when the Apostle, after giving the proper Directions for the choosing and appointing of Bishops and Deacons, presently adds, These things write I unto thee, — that thou mayst know how thou oughtest to behave thyself 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 designed 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 hoped, the Purity and Integrity of Gospel-Doctrine, Worship and Order, would be preserved and propagated, to the Honor 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 Apostolic 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 designed 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 honor this Office, as under a Divine Sanction, and carrying the venerable Stamp of an Apostolic Constitution. Let us take a suitable 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 proposed 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 continued 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, should take Heed how they throw Contempt on a Divine Institution, in shifting it off by trifling Excuses, and undervaluing it as an inferior Station.

In fine, Let such as are engaged 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 carried out, in the Discussion of this Argument, to a Length abundantly beyond my Prospect or Intention when I entered on the Subject: and am therefore obliged 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 〈 in non-Latin alphabet 〉 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 proved, 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 public Trust be not repos'd in any, till they be first proved, 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, would 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 Men's using the Office, and means a serious impartial comparing their Abilities, Tempers and Deportments,

2. There must be an Approbation of them, as Persons fit and suitable 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 prescribed, 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 considered 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 inspired Apostles referred 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 makes the following Concessions,—

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 confirmed by the Approbation of the Eldership, if any there is in Being among them!

It may be added,

3. This Approbation is to be followed with a public 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 implied: which truly is but agreeable 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.

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 cannot 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 administering of which (though' without the special Formalities used 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 public 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 anywhere 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 Ecclesiastics should be initiated into their respective Offices in solemn Form, by public Prayer, with Imposition of the Hands of the Presbytery . 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 censured in the Case of Elders. Indeed one Officer is of greater Importance than the other: and so are some Ordinances than others. However, the revealed Will of Christ is to be regarded in every Instance, though' 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. —

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 agreeable 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 subjoins, 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 implied 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 applied 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 should seem, Diligence is requisite: and this the Apostle commends in one, whom the Church employed in ministering 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 public 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 labor to be understanding in the Times, knowing of Men and Things; and prudently endeavor, 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 discouraged. They must also consider the Poor; watching for suitable 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 laboring 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 showeth Mercy, let him do it with cheerfulness. 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 governed 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 show a narrow niggardly, self-seeking Disposition. They should 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 should appear with a happy mixture in all their Managements.

It may be added,

They should endeavor 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 show 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 subjoined here;

They that would 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 inspired Apostles, who thought it not Reason that Ministers should 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 could 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 accused, 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 expressly 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 unsettled Itinerant. Hence we have just Grounds to conclude that when Philip was called to be a Preacher, he put off the Deacon, as inconsistent. Besure, attending on the daily Ministration at Jerusalem could 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 called by the Holy Ghost —. There's nothing then of an Example in Philip or Stephen, to countenance Deacons in public Preaching or Baptizing, by virtue 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 would 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 distinguished 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 have shown how they must behave, if they would 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 public 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 furnished with meet Persons for the Ministry of the Word; that they having in their lower Station given sufficient Evidence of their Orthodoxy, Piety & Prudence, & gained some Experience in Christianity, were reckoned 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 Honor 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 Honor 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 designed to press on Timothy (and in him on all succeeding Ministers) a Care to promote the Settlement of this Officer in the Churches everywhere, and to see to it that only Persons of an approved 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 honor 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 would 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 myself, 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 laboring to conduct all your Affairs with Prudence, according to the Wisdom that God giveth you. In so doing, you will purchase to yourselves 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 Honor from God.

There's a particular Dignity in your Office: and your wise Deportment therein will reflect a Luster on yourselves. 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 Angelic Temper of Soul, displaying itself 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 steadfastly 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 engaged 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 suitable Influence into the universal Conduct of your Lives. Remember you are responsible to your Lord: and the Time is hastening 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 pronounced 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 yourselves 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 refreshed the Bowels of the Saints, and all your official Charities, which you have in a sort made your own by a compassionate and cheerful 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 called 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 steadfast, immovable, always abounding in the Work of the Lord; as knowing that GOD is not unrighteous, to forget your Work of Faith, and Labor of Love, shown to his Name, in ministering to the Saints. But now,

USE 2. I address myself to this Church and Congregation in a few Words.

And we beseech you, Brethren, Know them which labor 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 yourselves unto such; — Acknowledge ye them that are such. You owe Honor 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. 'It is 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 should 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 honor 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 suitable Employment in his Station, and supply him (as they are able) for a liberal Distribution to the Necessities of Saints. I cannot 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 show my Opinion, that it's the incumbent Duty of every Church-Society to endeavor, 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. Everyone 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, everyone contributing as God hath prospered them; there would be a Sufficiency of Work for the Officers, that Christ has instituted to serve Tables. None methinks could then with any Colour of Reason scruple the Propriety of a solemn Ordination of them. And as for them, how would it encourage their Hearts, to see the Churches they respectively serve, taking a proper Care, that they may be thoroughly furnished unto all good Works, for the House of their God, and for the Offices thereof! How gladly would they receive the Gift, and take upon them the Fellowship of the ministering 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 Odor 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 yourselves 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 would 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 storehouse, 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 forever. Now he that ministereth 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 everything to all bountifulness, which causeth through us thanksgiving to God.

The CHARGE.

AFter the proper Antecedents, a solemn Appeal was made to the Party Elect, in the following words, —

And now, Dear Brother, You do willingly renew your Acceptance of the Call given you by this Church; and you do sincerely in the presence of God and of this Assembly resign yourself unto the Lord, for his Work, in the Office of a Deacon: Promising by the help of Divine Grace to be a faithful Steward in his House, in all Matters that concern you, relating to the Business of serving Tables. —

To which an agreeable Answer being returned; the CHARGE was given, with the Laying on of the Hands of the Presbytery, as follows, —

BELOVED BROTHER,

YOU having now publicly dedicated yourself, upon the Call of this Church, unto the Office of a Deacon, We apprehend you called and separated thereto by our Lord Jesus Christ, and 〈◊〉 challenge for you the public Character and Repute of a Deacon, among the People of God, as one duly appointed over this Business, according to Gospel-Order.

In behalf of the Fraternity, we commit to you the Inspection and Care of those Tables, which are to be provided for among us: at the same time acknowledging our Obligations to furnish you with what is necessary to that purpose, and resolving every Man to dispense, as of the Ability which God giveth.

And we do further, as Ministers of Christ, in his Name and by his Authority, lay a solemn Charge upon you; requiring & exhorting you, before God, Angels, and Men, that you labor to perform the Vows, which are now upon you, and give yourself with a willing Mind to the Work of the Lord; ever looking to the Throne of Grace for the supply of the Spirit of Jesus Christ.

Study to show yourself approved unto God, and to commend yourself to every Man's Conscience in the sight of the Lord, by maintaining the Dispositions and Deportments suited to your Christian Character and Office-Relation.

Let a sense of the Distinction put upon you in the Church of Christ, only serve to promote your Humility, and Self-Abasement. — And any Difficulties you may be under the Apprehension of, let them not discourage, but rather inflame your Zeal, and quicken your Application.

Make it your Solicitude to be a faithful and wise Steward; giving to everyone their respective Portions in due season, without Partiality and without Hypocrisy. Watch in all things, to discharge the Trust reposed in you: and let none of the Tables committed to your Care, be neglected. In particular let the poor Saints be seasonably ministered unto, and in just Proportions. Be pitiful; be courteous; use Hospitality without grudging. As you shall receive the Gift, so minister the same, as a good Steward of the manifold Grace of God.

Make Conscience thus duly to attend your Office: and study to adorn it at all times by your good Conversation in Christ; being exemplarily grave, sober, and temperate in all things; meek, patient, and self-denying; kind, generous and charitable; true & honest; pious and devout; holding the Mystery of the Faith in a pure Conscience, and ruling well your own House. Let no Man despise you: but be a Pattern of good Works.

We give you Charge before GOD, and the Lord JESUS CHRIST, and the Elect Angels (who stand by as Witnesses to this solemnity) that you observe these things; studying in every Regard to use your Office well, and to walk worthy of your holy Vocation.

And if you thus do, know and believe it, you will purchase to yourself a good Degree: and when Christ, who once came, not to be ministered unto, but to minister, shall appear the second time, revealed from Heaven, with his mighty Angels, to be glorified in his Saints; you shall appear with him in Glory, and receive the unperishable Crown of Life, which our Lord hath promised to his faithful Servants.

That it may be thus, we shall now commend you to the Grace of God, for the work unto which He hath called you. —

ERRATA.

PAg. 8. line 32. read, one —.

P. 13. l. 12 r. the confirming of his Gospel by Miracles.

P. 29. l. 28. r. wisely consider —.

P. 33. l. 29. r. Office —.