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. [Page 2] 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.

[Page 3]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 [...] I acknowledge, literally Signifies no more than Ministers or Servants, and is often us'd according to its general and primary meaning ^†. 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 [...] 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 [...], 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.

[Page 4]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, [...], 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 [Page 5] 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 [Page 6] 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 ^†) 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 [Page 7] 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.

[Page 8]I shall only add, in the Words of a Learned Man ^‖: ‘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, [Page 9] intend Officers belonging to that Church and dwelling at Philippi ^†. 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 ^*, ‘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 [...], and the Seven were set over this Business, it seems that hence came the Name of [...] 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 [Page 10] 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 ^* 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, [Page 11] 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 ^‖. 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 [Page 12] 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?

[Page 13]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 [Page 14] 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 [Page 15] 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 [Page 16] 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, [Page 17] 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 [Page 18] 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 [Page 19] 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 [Page 20] 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.

[Page 21]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 [Page 22] 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. —

[Page 23]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 [...] 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 ^†.’ Which ne­cessarily infers, —

2. There must be an Approbation of them, as Persons fit and sutable for such a Trust.

[Page 24]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 ^* 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 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 [Page 26] 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 [Page 27] 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 ^*. 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 ^†.’

[Page 28]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.

[Page 29]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 [Page 30] 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.

[Page 31]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. [Page 32] 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 [Page 33] 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 [Page 34] 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 [Page 35] 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. [Page 36] 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 [Page 37] 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.

[Page 38]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.