Sermon 5
A
Sermon Preached at an Ordination of Deacons
March 5, 1735.
Published at the Request of some who heard it. Printed,
and
Sold by AARON WARD, at the King’s-Arms in Little-Britain.
“Likewise must the deacons be grave, not doubletongued, not given to much wine,
not greedy
of filthy lucre; Holding the mystery of the faith in a pure conscience,”
1 Timothy 3:8, 9.
I humbly beg leave of you, my brethren, who have been at this
time solemnly called to, and invested with the office of deacons, to lay before
you the qualifications which are necessary for persons in that capacity, the
work that is proper to it, and to offer some things by way of encouragement to
you therein from these words. The Apostle begins this chapter with observing the
excellency of the office of a bishop, pastor, or overseer in a Church of Christ;
and then gives the necessary characters of such who are in that function. After
this he proceeds to mention the several virtues requisite to persons who serve
the Church in the station of deacons, most of which are collected in the words
now to be considered.
The method I shall pursue, in my discourse on this subject,
will be this:
·
First, I shall observe the
notation of the term deacon, with the various application of it.
·
Secondly, show what gave
rise to this office in the church.
·
Thirdly, the qualifications
of officers.
·
Fourthly, their proper
work.
·
Fifthly, offer some things
for your encouragement therein.
First, I begin with the notation of the
word, and the different application of it:
diakonov
(diakonoo), deacon, signifies, a minister; from the verb
diakonew
(diakoneo), to minister speedily. Which imports, that persons in this office
should closely, and eagerly pursue the duties of it; that they ought to minister
to others, as with cheerfulness, so with expedition.
It is a title of office, service, or
administration, and is variously applied. It is given to Christ; now I say, that
Jesus Christ was a minister,
diakonon
(diakonon), of the circumcision for the truth of God, to confirm the promises
made unto the fathers, (Rom. 15:8). He came not to be ministered unto, but to
minister. The Apostle gives this name to magistrates; for rulers are not a
terror to good works, but to the evil: “Wilt thou then not be afraid of the
power? Do that which is good, and thou shalt have praise of the same; for he is
the minister, diakonoV
(diakonos),of
God to thee for good,” (
The Apostle bestows this character on
Phebe; I commend unto you Phebe our sister, which is a servant,
diakonon
(diakonon),a deaconess, of the church which is at Cenchrea. (Rom. 16:1). I am of opinion,
that there were deaconesses in the primitive churches, whose business it was to
visit the poor, afflicted, and aged sisters, and to administer relief to them;
to acquaint the church with their necessities, and obtain help for them. Persons
chose to this work were generally widows, such who had been married, and behaved
in that station of life with chastity, diligence, and prudence, who are called
“widows indeed,” (1 Tim. 5:3). It was required that they should be sixty years
of age when appointed by the church to attend on this service; let not a widow
be taken into the number, under threescore years old, having been the wife of
one man (v. 9). The excellent and learned ecclesiastical historian Mr. Bingham
speaking of them hath these words:
“There is some mention made of them in
Scripture, by which it appears, that their office was as ancient as the
apostolic age; St. Paul calls Phebe, a servant of the Church at Cenchrea, (Rom.
16:1); the original word is
diakonov
(diakonoe),
answerable to the Latin word ministra
(servant; assistance; Ed.]; which is the name given them in Pliny’s Epistle,
which speaks about the Christians. Tertullian and some others, call them
Viduae, widows; and their office,
viduatus; because they were commonly
chosen out of the widows of the Church. For the same reason Epiphanius, and the
Council of Laodicea, call them
presbotidav
(presbotidao),
elderly widows; because none but such were ordinarily taken into this office.”
Not but that virgins were sometimes admitted to this service, as he afterwards
observes. And Dr. Cave allows the same, whose account of them is this: “Their
original was very early, and of equal standing with the infancy of the Church;
such was Phebe in the Church at Cenchrea, mentioned by St. Paul; such were those
two servant-maids spoken of by Pliny in his “Letters to the Emperor,” whom he
examined upon the rack; such was the famous Olympias in the Church of
Constantinople, not to mention anymore particular instances. They were either
widows, and then not to be taken into the service of the Church, under
threescore years of age, according to St. Paul’s direction, or else virgins, who
having been educated in order to it, and given testimony of a chaste and sober
conversation, were set apart at forty. What the proper place and ministry of
these deaconesses was in the ancient Church, though Matthew Blasteres seems to
render a little doubtful, yet certainly it principally consisted in such offices
as these; to attend upon the women at times of public worship, especially in the
administration of baptism, that when they were to be divested, in order to their
immersion, they might overshadow them, so as nothing of indecency and
uncomeliness might appear; sometimes they were employed in instructing the more
rude and ignorant sort of women in the plain and easy principles of
Christianity, and in preparing them for baptism; otherwise visiting and
attending upon women that were sick, in conveying messages, counsels,
consultations, relief (especially in times of persecution, when it was dangerous
for the officers of the Church) to the martyrs, and them that were in prison.
And these women, no doubt it was, that Libanius speaks of among the Christians,
who were so very ready to be employed in these offices of humanity.” To these
observations the words of Clemens Alexandrinus agree; we also know what things
Paul requires of deaconesses in the first Epistle to Timothy. It has been
thought proper by some congregations of late years, to appoint faithful women to
such service among them, as the primitive churches did; nor can I apprehend that
anything is justly to be excepted against that practice, since it appears to be
apostolic. This name is especially given to the stewards of the church-treasure,
and those who take care of the poor; which is one considerable branch of their
work.
Secondly, That which gave rise to these officers in the
Church, was the great increase of the disciples through the Apostles preaching.
When the number of believers was small, the Apostles
performed those good offices which persons in this station are called to; but,
upon a large addition of members to the Church, they were not able to attend on
their ministry, and continue to take care of the poor saints. Now as they were
peculiarly called to preach the Gospel, they judged it improper to engage in
other services, which would unavoidably interrupt them in that their special
business. And therefore they proposed to the Church, to choose persons who might
be thought suitable for that trust. An account of which we have in these words:
“And in those days, when the number of the disciples was multiplied, there arose
a murmuring of the Grecians against the Hebrews, because their widows were
neglected in the daily ministration. Then the twelve called the multitude of the
disciples unto them, and said, it is not reason that we should leave the word of
God and serve tables. Wherefore, brethren, look ye out among yourselves men of
honest report, full of the Holy Ghost and wisdom, whom we may appoint over this
business. But we will give ourselves continually to prayer, and to the ministry
of the word,” (Acts 6:1-4).
Thirdly, The qualifications necessary to this office are many
and great.
I. Gravity is required in such as serve
the church in this capacity; likewise must the deacons be grave. The original
word is
semnov (semnoo), which is sometimes translated, honest; as
for instance, finally, brethren. Whatsoever things are true, whatsoever things
are honest,
semna
(semna),
(Phil. 4:8) It is highly proper that persons in this office should be of honest
report, or men of known probity [honesty; Ed.] and strict honor, because they
are entrusted with the church’s treasure, which ought to be faithfully expended
in promoting those pious views, for which it is contributed; no part of it may
lawfully be disposed of to serve other purposes upon any pretence whatever. And
therefore, in the choice of men to this trust, regard is to be had to their
integrity and inviolable justice. Farther, the word is used for sobriety and
chastity; even so must their wives be grave,
semna
(semna), (1 Tim. 3:11); that is to say, sober, modest, and
chaste. This is a very necessary part of a deacon’s character. Levity and
frothiness in conversation is unbecoming all professors of religion, but
especially such as are invested with office—power in a
II. Freedom from guile and hypocrisy,
which is intended by these words, not double tongued,
dilogouV
(dilogous),
the word signifies one who, out of the same mouth, breathes heat and cold, that
is, contrary things. The Apostle hereby condemns feigned expressions of respect;
the heart and the tongue ought to perfectly agree in our profession of
friendship to others; we are commanded to love in reality, love not in word and
in tongue, but in deed and in truth. This apostolic exhortation is too little
regarded by many, who are at sometimes very liberal in their declarations of
value and esteem, for such with whom they maintain a correspondence; and yet, by
methods as ungenerous, as they are sly and designing, detract from their real
worth, and sink their deferred reputation among men; which practice is a shame
to the Christian religion. Those who are in the office of deacons, ought to be
free from this abominable vice: it becomes them, to show all tokens of
tenderness and compassion to the distressed, and to be as diligent in their
endeavors to relieve them, as they are forward to declare their sympathy with
them under their troubles; in imitation of their great Lord and Master, in whom
there was no guile. Is it not an intolerable imposition upon the afflicted and
low, to raise their expectations of assistance, by fair speeches, and,
notwithstanding, heighten their distress by a willful neglect of their case?
III. Temperance is required in the character of a deacon; not
given to much wine. The moderate use of any of the good creatures of God, is
allowable; wine is as lawful to be drank as water, provided it be not to excess.
So much is implied in the words of the Apostle; he doth not forbid drinking of
wine, but only a greedy and excessive use of it: he advises Timothy to it,
“drink no longer water but a little wine, for thy stomach’s sake, and thine
often infirmities,” (1 Tim.5:13). Our Lord, who was a perfect pattern in all
virtues, did not deny himself the use of this, as may be collected from what the
Pharisees maliciously objected to him; “The Son of Man is come eating and
drinking, and ye say, behold a gluttonous man, and a wine-bibber, a friend of
publicans and sinners,” (Luke 7:34). Immoderate and excessive drinking is
absolutely unlawful, it is a leading vice, and generally draws after it many
great evils; besides that, it is a shameful abuse of the bounty of providence,
and of the person himself who is guilty thereof; and therefore all professors of
religion ought to carefully avoid it, but particularly such as are invested with
any office in the church of Christ.
IV. Persons in this capacity should be
clear of avarice [greed; Ed.], not covetous. The same qualification is necessary
to a bishop: the Apostle gives it as a part of his character,
mh aiscrokerdh
(me aischrokerde), (1 Tim. 3:3), the same word as is here used not
greedy of filthy lucre. It Is very requisite that persons in this function
should not be of an avaricious disposition; because that might prove a strong
temptation to them to desert their service in the Church, it being seldom in
their power to provide for themselves and families in such a manner as men of
trade and secular business are able to do; and they perhaps, not less capable of
it, if they thought proper to devote themselves to it. A free and generous
temper is required in a Deacon, no less than in an Elder, for which there are
special reasons: these officers are to receive the collections of the Church,
and dispose of them to those ends for which they are made; therefore it is
proper that they should excite the members to true generosity, by a liberal
contribution according to their ability; for it is well known, that example has
a far greater influence upon men than precept: besides this, if they are
backward in communicating of their substance to pious uses, it must be a check
upon them when called to stir up others to works of charity and beneficence; and
an exorbitant love of money, may tempt them to act an unfaithful part, in their
distributions of the church’s treasure. From whence it is easy to collect, that
covetous persons are wholly unfit for this office; and, that a community is
guilty of the greater imprudence in the choice of those who be so.
V. They ought to be such persons as govern their families
well; let the deacons be the husbands of one wife, ruling their children and
their own houses well, (1 Tim. 3:12). In order to which, it is needful that they
behave with prudence, sobriety and caution, to be exemplary in real virtue and
religion. It is the duty of all parents and masters of families, to instruct
their children and servants in what manner to demean themselves, to sharply
reprove them for sin, and to cherish all appearance of concern about the eternal
welfare of their souls; as a connivance at an evil in those under our care and
government, necessarily involves us in guilt, it will certainly occasion the
enemies of the Gospel to reflect on our holy profession. It is more especially
the duty of officers in the Church of Christ, to discountenance all unlawful
actions, and to encourage undissembled piety in those about them; the man who
neglects to maintain a due decorum in his own, is a very improper person to be
entrusted with any authority in God’s house; for it is hardly to be supposed,
that he who is negligent in exercising his power over those that are under his
immediate and constant inspection, will be diligent and faithful in his watch
over such as are not so near to him. And therefore it must be allowed, that it
is requisite deacons should govern their domestics well, and wisely.
VI. It is necessary that these officers should be men of
sound principles, holding the mystery of faith in a pure conscience. Here I
shall inquire,
1. What is intended by faith?
2. What a mystery is?
3. Observe that there are mysterious doctrines in divine
revelation.
4. That these are to be embraced, and steadfastly held by the
deacons of the Church.
5. In a pure conscience.
1. Faith is taken in different senses.
(1) It is to be understood of a new and spiritual principle
wrought in the saints by divine power, which believes in and accepts of Christ
as the alone Saviour of sinners: thus, in these words; “by grace are ye saved
through faith, and that not of yourselves, it is the gift of God,” (Eph. 1:8).
The nature and actings of this grace, cannot be spiritually discerned by any but
those who are the subjects of it: all unregenerate persons are unacquainted with
this grace, for it far exceeds the reach of the unsanctified understanding. It
is held in a pure conscience. The exercise of this gracious principle purges our
consciences, which are naturally defiled; “And put no difference between us and
them, purifying their hearts by faith,” (Acts 15:9).
(2) The Gospel is sometimes designed by it: as for instance,
do we make void the law through faith, i.e. the Gospel, God forbid; yea, we
establish the law, (Rom. 3:31). This is the sense in which we are to take it
here.
2. A mystery is something that is incomprehensible and
inexplicable: some affix no other idea to an evangelical mystery than, that it
is a matter which has been secret and hid, and suppose, that upon a discovery of
it, we may be able to fully understand and account for it, they will not allow
that its nature is incomprehensible, but think, that it immediately ceases to be
a mystery, when once it is revealed. This is done with a manifest design to
subvert all such notions or principles contained in revelation, which are not to
be comprehended by reason: but this is much too low a sense of the word, as it
is applied to the Gospel in the inspired writings. There are many things of
whose existence in nature we cannot possibly doubt, which are yet unaccountable,
mysterious, and inexplicable; for the proof of which, we need not look any
farther than ourselves; the constitution and frame of human nature is really so.
Let such as object to any doctrine (which is supposed to be a branch of revealed
truth) because it is mysterious, and not capable of demonstration by reason,
first acquaint us, how the soul, which is immaterial, is united to the body, in
man? What are the bands and ligaments of that union, which it is certain there
is between these two parts so very different in their nature? How the soul
actuates and moves every member of the body at pleasure? How it is that the mind
becomes affected with the indisposition of the body, and that with the disorder
of the soul? Which are things as indisputable as they are inexplicable. I say,
let those persons, before they reject mysteries in revelation, clearly explain
these things to us. If they decline this as a task to which they are unequal;
must they not grant that their own make is a standing evidence against their
incredulity in divine things? Which is cherished by this vain pretence, that
nothing is to be credited that is incomprehensible.
3. The Gospel is a mystery, or chain of
truths which far transcend our reason. We are so far from denying this, that it
is our avowed principle. In this light it is constantly represented by the
Apostle: thus he speaks of it; “Even the mystery which hath been hid from ages
and generations, but now is made manifest to his saints, To whom God would make
known, what are the riches of the glory of this mystery among the Gentiles;
which is Christ in you, the hope of glory,” (Col. 1:26, 27): And elsewhere; “But
we speak the wisdom of God in a mystery, even the hidden wisdom which God
ordained before the world, to our glory,” (1 Cor. 2:7). The revelation of the
scheme of salvation by a crucified Jesus, is in it full a mystery; it doth not
bear this name merely because it was eternally hid in the divine mind where it
was formed: ff all sacred truths were reducible to the reason of man, it might
be justly expected that persons of superior understandings would most readily
embrace them, and give the best account of them; whereas the contrary of that is
true. Hence are those words of the Apostle; but the natural man
yucikoV de
anqrwpoV (psudhikos de anthropos), the man of soul, (1 Cor. 2:14), i.e.
a person furnished with the utmost strength of reason, receiveth not the things
of the Spirit of God; they are foolishness to him, neither can he know them,
because they are spiritually discerned. Which, in my opinion, is a sufficient
proof, that the things of God are far above the reach of the most improved
understanding, and greatest genius; and discovers the great vanity of those who
plead the sentiments of polite persons, in their favor. Doctrines of the
greatest importance are very mysterious and incomprehensible, among which are
these:
(1) The Doctrine of the Trinity, or the proper deity and
distinct personality of Father, Son, and Holy Ghost. Concerning the divinity and
personality of the Father, there is no dispute; and I apprehend, that if the
scriptural account of the deity of the Son were diligently, and with due
humility attended to, no objections would ever be advanced against it; because
it is as expressly asserted in the sacred oracles as any truth therein
contained; In the beginning was the Word, and the Word was with God, and the
Word was God (John 1:1). The works performed by Christ, the perfections which
reside in him, and the religious worship which is given to him distinctly from
the Father, clearly evince his proper deity. And since the same attributes are
said to be in the Holy Spirit, as are in the Father and Son, and the same humble
worship is to be paid to him, as distinct from them both, we have no just reason
to doubt of his real divinity and distinct personality. This doctrine is a great
mystery; but because we cannot explain how it is consistent with the unity of
the divine essence, will it be safe or prudent for us to refuse credit to the
clearest evidence for it in the Word of God? Surely, no.
(2) The union of the divine and human nature in the Person of
the Mediator, is a glorious truth, and as great a mystery; the Word was made
flesh and dwelt among us, we beheld his glory as of the only begotten of the
Father, full of grace and truth, (John 1:14). The man Christ Jesus subsists in
God, and God resides in him, in a manner not to be explained or conceived of by
us; in him dwelleth all the fulness of the Godhead bodily, (Col. 2:9). The
Apostle pronounces this a great mystery; great is the mystery of godliness, God
manifest in the flesh. Let it be observed, that the thing itself is so; which is
more than some seem willing to allow, who suppose that a mystery in Scripture,
only intends something which has lain hid and reefer [sic], and that there is
nothing mysterious or inexplicable in its nature. As for those who grant that
the union of Christ with God, is ineffable and inconceivable, they have the less
reason to object to the doctrine of the Trinity; because that cannot be
accounted for and explained by us. Upon the same reasoning they may as well deny
the union of Christ with God, as his proper Deity, and distinct Personality from
the Father; which they would do well to consider.
(3) The whole of salvation by Christ crucified, is a mystery:
the imputation of our sins to him, the infliction of the punishment due to us
upon him, and our discharge from guilt on account thereof, the justification of
our persons by his obedience, are precious truths, but very wonderful and
mysterious; natural men, though ever so much improved in knowledge, esteem them
irrational and unintelligible notions. Thus the Apostle acquaints us, that the
cross of Christ, or the Doctrine of Redemption by his blood, was treated with
contempt by the wise and learned; we preach Christ crucified, to the Jews a
stumbling-block, and unto the Greeks foolishness, (1 Cor. 2:23). Reason
concludes, that a charge of guilt to an innocent person, and punishing of him as
if he was the real offender, is an unaccountable method by which the criminal is
to be discharged, and wholly freed from an imputation of offence. Nor doth it
determine more in favor of accounting the righteousness of one perfectly holy,
to sinful men, and acting towards them as righteous therein. There are mysteries
not to be understood without divine illumination; the knowledge of them is a
free gift, and he is a happy person who is enabled to spiritually discern and
embrace them. In these doctrines he clearly sees divine wisdom and goodness are
most eminently displayed; to him Christ as crucified is the power of God, and
the wisdom of God.
(4) The Doctrine of the Resurrection is a great mystery. The
body of man is composed of dust, to that it returns at death, and is changed
into numerous forms; how far those particles of matter which once made up the
body of a man may be separated, or with what a multitude of other bodies they
may be mixed, none can tell. And therefore if reason is consulted in this
article of faith, it is no wonder if it be thought an incredible thing. It is
only a strict regard to the infinite knowledge and power of God, that will bring
men over to the belief of it, the difficulties which attend it to human view,
are too many and great. And yet this is a fundamental doctrine, and necessary to
be believed, as is most clearly asserted by the Apostle; “…if there be no
resurrection of the dead, then Christ is not risen, and if Christ be not risen,
then is our preaching vain, and your faith also is vain,” (1 Cor. 15:13-14).
(5) The change which will pass upon the saints who shall
remain, and be alive at the second coming of Christ, is a mystery; Behold, I
shew you a mystery, we shall not all sleep, i.e. die; but we shall be changed in
a moment, in the twinkling of an eye, at the last trump (for the trumpet shall
sound) and the dead shall be raised incorruptible, and we shall be changed, (1
Cor. 15:51, 52). I apprehend the secrecy of this matter, before this revelation
of it, is not the only reason why the Apostle calls it a mystery; for if so, it
must be concluded, that there is nothing wonderful and mysterious in the thing
itself, which no person, as I conceive, can imagine; for if our present frame be
considered as mortal, and naturally tending to corruption and death, we shall
see evident cause to allow [that] it is exceeding wonderful that all shall not
die: as it is impossible corruption should inherit incorruption, it is
absolutely necessary that our corrupt bodies should be freed from those
qualities which now attend them. But then, how can we apprehend this wilt be
done without our dying, and being reduced to dust as others are, especially that
this surprising change should be wrought in a manner so sudden as the Apostle
declares it will be. Certainly there is not any, taking the thing in this view,
but will readily grant it to be a great mystery.
4. It is necessary that deacons should embrace, and
steadfastly hold these heavenly truths. Every officer in a Christian community,
we may reasonably suppose, has some particular interest in, and influence upon
the members; and therefore may, with the more care, bring them over to his
opinion; consequently it is very proper that his sentiments should be just, and,
in all things of importance, agreeable to divine revelation; if not, what less
than the spread of error can be expected from him? Hence there is special reason
why these officers should hold the mystery of faith. All the saints are called
upon to contend earnestly for the faith once delivered to them; such as are
chosen to office, are more especially under obligation to propagate and defend
evangelical doctrines, the form of sound words ought to be held fast by them,
and not departed from upon any score whatever.
5. They ought to hold the mystery of
faith in a pure conscience, the word is
suneidhsin
(suneidesin), which is sometimes put for the whole heart, soul and spirit, working inwardly
upon it fell by way of reflection; “And herein do I exercise myself to have
always a conscience void of offence toward God, and toward men,” (Acts 24:16);
that is to say, a heart clear from guilt upon a most serious reflection on my
conduct. The heart of every man is naturally polluted, and the conscience is
defiled by sin contracted, and cannot be pure but as sanctified by the grace of
God, and cleansed by the blood of Christ; therefore these doctrines are to be
embraced and held with the heart, as made holy by the operations of God’s Spirit
upon it. The head is not the seat of evangelical truths when they are received
in a spiritual manner, but the soul, the heart, and mind. Persons who have thus
believed them, will never be prevailed upon to part with them, either through
the flattery of pretended friends, or the ill treatment of avowed enemies.
Fourthly, The business of deacons is to serve tables (Acts
6:2-3); that is to say, those which are to be furnished by the Church.
1st. The Table of the Lord. Christ hath instituted a solemn
ordinance, by which his people commemorate his sufferings and death; of which
institution the Apostle gives this account, “For I have received of the Lord
that which also I delivered unto you, that the Lord Jesus, the same night in
which he was betrayed, took bread: And when he had given thanks he brake it, and
said, take, eat; this is my body, which is broken for you; this do in
remembrance of me. After the same manner also he took the cup, when he had
supped, saying, This cup is the new testament in my blood; this do ye in
remembrance of me. For as often as ye eat this bread, and drink this cup, ye do
shew the Lord’s death till he come,” (2 Cor. 11:23-26). The great care, wisdom,
and love of Christ, appear in this appointment; his evident design therein, is
the consolation of the saints; it is, that their faith may be strengthened in
his favor to them; and that they may increase in an abhorrence of sin, which was
the cause of his passion and death. The deacons are to provide everything
necessary for the celebration of this institution, but not at their own private
expense, for that is the common concern of the community; therefore nothing more
is to be expected from them in this particular, than to furnish the Table, and
acquaint the Church with the charge, and bear their part in defraying of it.
These officers are also to communicate the bread and wine to the several members
of the society.
2ndly. It is a branch of their work to relieve the poor out
of the Church’s stock raised for that purpose. The saints are commanded to show
tenderness and compassion to the afflicted and low, it is the will of God that
they should assist the necessitous, that is an acceptable service to him; to do
good and communicate forget not, for with such sacrifices God is well pleased,
(Heb. 13:16). This is a duty not only incumbent on those who abound in riches,
though a larger contribution is justly to be expected from them; because much is
required of such to whom much is given: but persons of a lower rank are under
obligation to perform acts of charity, even those who live by, the labor of
their hands; “Let him that stole steal no more, but rather let him labor,
working with his hands the thing that is good, that he may have to give to him
that needeth,” (Eph. 4:28). A warm affection to Christ, sincere love to the
saints as his members, and a true sense of divine bounty towards us, will
certainly prevail with us to cheerfully, and without grudging, practice this
beneficence. It is the deacon’s business to receive the collections made by the
Church, and assist such therewith whose circumstances call for help; and
therefore, that the community may be put to no unnecessary charge, it is proper
that these officers should visit the members who apply for assistance, and
examine whether it is needful, or if their poverty arises from profuseness and
indolence, which, if they find upon examination, they must reprove these persons
and exhort them to frugality and diligence, that the Church may not be burdened
with the cases of such: besides, visiting the poor members is necessary on
another account; viz. that none may suffer by their too great modesty, which
will not allow them to ask for that assistance which they really want; some such
persons these are, though perhaps their number is not equal to that of those who
are guilty of the other extreme: again; it may encourage the indigent and
afflicted, to be visited by their brethren. If any shall think, that deacons are
not obliged to this by virtue of their office, I apprehend they are greatly
mistaken. Whatever is given to the poor, it ought to be with pity, and sweetness
of disposition; not with sharp and unkind words, because the grief occasioned by
rough language, may far exceed the service done them by what is communicated to
them; and then also let it be considered, that the Lord loveth a cheerful giver.
3rdly . Another part of their business, is to take care of
the minister’s table. It is very evident, that a minister of the Gospel ought to
be provided for by those who enjoy the benefit of his ministrations; “Let him
that is taught in the word communicate to him that teacheth in all good things,”
(Gal. 6:6). The temporal assistance which a diligent preacher of the divine Word
receives from those who attend upon his ministry, is not to be compared with the
advantage of his instructions, as is observed by the Apostle, treating on this
argument; “If we have sown unto you spiritual things, is it a great thing if we
shall reap your carnal things,” (1 Cor. 9:11). It belongs to the deacons to
consider, whether the Elder of the Church is agreeably furnished with the
accommodations of life, and if he is not, to recommend the consideration of his
[strained] circumstances to the members, in order to obtain a more liberal
contribution from them, that he may not be pressed with difficulties; which, in
no small degree will incommode [inconvenience; Ed.] him for the discharge of his
important service. And if there be any of the society that either wholly neglect
to bear a part in the minister’s support, or do not contribute to it according
to their ability, they ought to reprove such, and exhort them to a faithful
performance of their duty in this so just and reasonable a thing. It must be
confessed, that some considerable difficulties will attend a strict and
religious regard to the duties proper to this office, and therefore that you, my
brethren, who have been now invested therewith, may not conclude that you have
undertook a trust to which you shall prove unequal. I proceed,
Fifthly, To offer a few things for your encouragement in this
undertaking.
1. The service to which you are called is Christ’s; his
interest, and the good of his people are concerned in this matter. That being
duly considered, will be sufficient of itself to inspire you with courage, and
raise you above all the troubles which you are apprehensive will necessarily
attend the execution of your office. We are all under infinite obligations to
him; how great were the sufferings to which he freely submitted upon our
account! What a variety of precious benefits do we receive from him! Our
deliverance from eternal ruin cost him his life. A vast treasure of grace he
expends upon his people to meeten [to render fit; Ed.] them for heaven, and will
eternally communicate to them, to complete their happiness there. Therefore what
work (wherein his honor is interested) shall we esteem too arduous for us to
undertake, or what difficulties too great to encounter with? So we may but be
instrumental in advancing the cause of One to whom we are thus highly obliged.
If these things have their proper weight upon our minds, we shall think his yoke
is easy and his burden is light, (Matthew 11:30).
2. He that has called you will certainly assist you in his
service, and therefore you have no reason to be discouraged: Christ, the Head of
the Church, has a fulness of grace in his hands; which is abundantly more than
equal to the wants of his servants and members. Whatever exercises he brings
upon his people, he is able and determined to afford them suitable support; as
their days are, their strength shall be, (Deut. 33:25). And whenever he directs
any in his providence to engage in his sacred work, he furnishes them for it. I
am apprehensive, my brethren, that your minds may be struck with some concern,
by hearing the qualifications that are necessary for persons who undertake this
office and the duties proper to it, as being conscious of your own inability.
But consider that your Lord is able to communicate every needful virtue, and to
carry you through those difficulties which appear to you insuperable; his grace
is sufficient for you, and his strength will be made perfect in weakness (2 Cor.
12:9). It is with me unquestionable, that your eyes are directed to him from
whom all your strength is derived. And may you of his fulness receive, and grace
for grace, (John 1:16).
3. The office is difficult, but the honor arising from the
proper discharge of it is great. I am very far from thinking that it is prudent
or safe for us, to embark in the cause of religion with a view to acquire
applause from men, or to raise our reputation in the world; that is an evident
sign of a base and low disposition of mind. But then, it is lawful to animate
and raise our spirits under a prospect of the troubles to which we expose
ourselves, in an adherence to the interest of Christ, by considering, that it is
an unspeakable honor put upon us, to be called to the meanest post in his house:
thus the Psalmist did, as appears by his own words; “For a day in thy courts is
better than a thousand: I had rather be a door-keeper in the house of my God,
than to dwell in the tents of wickedness,” (Ps. 84:10).
I unfeignedly wish, that you may be enabled to use the office
of deacons well, and so purchase to yourselves good degree, and great boldness
in the faith which is in Christ Jesus, (1 Tim. 3:13).
