The due right of presbyteries, or, A peaceable plea for the government of the Church of Scotland ... by Samuel Rutherfurd ...

Of Deacons.

WE conceive, according to Gods VVord Acts 6. that Deacons be of divine institution, because when some poore widowes were neglected in the dayly ministration, the Apostles appointed seven men of good report, and full of the holy Ghost, to take care of Tables and provide for the poore, that the Apostles might give themselves to the Word and Prayer.

Object. 1. There is not one word of Deacons, Acts 6. not one

word of the poverty of widows, and these seven were but civill cu∣rators and tutors of the widows, and not Church-officers, for any thing that can be collected from Gods Word.

Answ. The equivalent of a Deacon in name, is Acts 6. there are those who are not to preach the VVord, but are to serve Ta∣bles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and some did complaine because their widowes were neglected, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if widowes were neglected through the want of a dayly Deaconry, the Text must insinuate a Deaconry, and a want of a Table to these wi∣dowes. Secondly, it is unknowne divinity, that the twelve A∣postles in a Church-assembly doe institute, and that with solemne prayer, and imposition of hands, officers meerly civill to tutor widowes. Thirdly, the daily ministration was the want of suste∣nance, as it is said, That certaine women ministred to Christ of their * 1.1 substance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 20. 34. Yea your selves doe know that those hands have ministred to my necessities. And is it like that the Apostles were civill curators to widowes before this time?

Object. 2. It is evident from the Text that these Deacons were not of divine institution, but of a meere temporary erection, for the present necessity of the Church. First, it is said they were appointed, Acts 6. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Secondly, they were erected upon occasion of the multiplying of the disciples. Thirdly, upon occasion of the poverty of widows, and therefore when there be no poore, there is no need of Deacons, and so it is but an office of a temporary stand∣ing in the Church.

Answ. These words (in those dayes) are not so much referred to the institution of Deacons, as to the order of the history. Secondly, to Satans malice, who raised a schisme in the Church, when the number of Disciples grew. And thirdly, are referred to the murmuring of the widows; and they doe no more prove that Deacons are a temporary institution, and brought in, by the Church, in a prudentiall way for the Chuches present necessity, then the Lords Supper is concluded to be but a temporary and prudentiall institution of the Church, because it is said, In the night that Iesus was betrayed, he tooke bread, &c. Secondly, the occasion of the multiplying of Disciples & the neglecting of the widows, doth not prove that Deacons are a prudentiall and tem∣porary institution: for here I distinguish betwixt an occasion

and a motive and cause; divers Ordinances of God have both these. As the occasion of writing the Epistle to Philamon, was the flight of Onesmus a fugitive servant from his master, and his willing minde to returne to him againe, and upon that occasion Paul did write to Philamon; but that will not prove that the Epistle to Philemon is but a prudentiall Letter, and obliging for a time, because the motive and cause why the holy Ghost would have it written, was, that it should be a part of Canonicall Scrip∣ture, obliging to the second comming of Christ. The like I say of the Epistle to the Galathians, written upon occasion of seducing Teachers, who had bewitched the Galathians, and made them beleeve, they must be circumcised and keepe the Law, if they would be justified in Christ: Yet hence is not proved, that the Epistle to the Galathians is but a prudentiall Letter, and not of divine and perpetuall institution; for the cause and motive of writing was, that it might be a part of the Canon of faith. So also the Covenant of Grace and the Gospell was made upon this occa∣sion, by reason that the first Covenant could not save us, Heb. 8. vers. 7. Rom. 8 2. 3. Gal. 3. 21, 22. is therefore (I pray you) the Covenant of grace but a temporary and a prudentiall peece? Up∣on the occasion of the death of Zelophead, who died in the wilder∣nesse without a male-childe, whose name thereby was in danger to be delete and blotted out of Israel, the Lord maketh a generall Law through all Israel, binding till the Messiah his comming, Numb. 27. 8. If a man die and have no sonne, then shall you cause his inheritance to passe unto his daughter; this was no prudentiall Law. I might alleage infinite Ordinances in Scripture, the like to this. Yea, most of all the Ordinances of God are occasioned from our spirituall necessities; are they therefore but humane and prudentiall Statutes, that are onely to endure for a time? I thinke, no.

Ob. 3. But if the civill Magistrate had been a friend to the Church, Acts 6. his place had beene to care for the poore, for the law of nature obligeth him to take care of the poore, therefore did a woman in the famine at the siege of Samaria cry, Helpe O King; and if this were done by Christian Magistrates, Pastors should be eased thereof, that they might give themselves to the Word and Prayer, and there should be no neede of a divine positive institution of Deacons for this charge.

Answ. That the godly Magistrate is to take care of the poore, as they are members of the Common wealth, I could easily grant. But this is not now in question; but whether, or not, the Church, as it is an Ecclesiasticall society, should not have a trea∣sure of the peoples E••angelike free-will-offering for the neces∣sity of the Saints, as Heb. 13. 16. 1 Cor. 16. 1, 2. 2 Cor. 9. 5, 6, 7, 8, and concequently, whether or not Christ hath ordained, not the Pastors, but some officers besides, to attend this worke? VVee affirme he hath provided for his poore members, even their bo∣dily necessi ies. Secondly, if this be true, that there should be no Deacon but the Christian Magistrate, then were these seven Deacons but the Substitutes and Vicars of the Emperour and King. Now certainly, if Apostolike benediction and laying on of hands, in the wisdome of God was thought fit for the Vi∣cars and Deputies of the Magistrates, it is like that beside the coronation of the Roman Emperour, the twelve Apostles ought to have blessed him with prayer, and separated him by laying on of hands for this Deaconrie; for what Apostolike calling is necessary, for the temporary substitute is more neces∣sary, and at least that same way necessary for the principall. But that civill Magistrates, ex officio, are to be separated for this Church-office so holden forth to us, 1 Tim. 3. 12. I can hardly beleeve. Thirdly, I see not what the Magistrate doth in his of∣fice, but he doth it as the Minister of God who beareth the sword, Rom. 13 4. and if he should compell to give almes, then should almes be a debt, and not an almes and free-will-offering. It is t••u••, there may intervene some coaction to cause every man to do his duty, and to force men to give to the poore; but then I say, that forcing with the sword should not be an act of a separated Church-officer, who, as such, useth no carnall weapons. Four••••∣ly, the law of nature may lead to a supporting of the poore, but that hindreth not but God may ordaine it as a Church-duty, and appoint a Church-officer to collect the bounty of the Sain••••, 1 Cor. 16. 3. 5. I see not how the Apostle, 1 Tim. 3. should not hold forth his Cannons concerning a Deacon, to the King, if he ex officio be the Church-treasurer, but the Apostle doth match him with the Bishop, Acts 6. the appointing of the Deacon is not grounded Acts 6. upon the want of a Christian Magistrate,

but on another ground, that the Apostles must attend a more ne∣cessary worke, then Tables.

Object. 4. But the occasion of appointing Deacons was to disbur∣den the Pastor, who was to give himselfe wholy to preaching and praying; Ergo, at the first the Apostles and so also Pastors were Deacons; if therefore the poore be fewer then they were at Ierusa∣lem, Act. 6. where the Church did exceedingly multiplie; this Of∣fice of Deaconry was to returne to the Pastors, as its prime and na∣tive subject; and therefore is not essentially and primarily an Office separated from the Pastors Office. And if the poore cease to be at all, the Office ceaseth also.

Ans. I cannot well deny but it is apparent from Act. 6. 4. that the Apostles themselves were once those who cared for the poore, but I deny that hence it followes in the case of fewer poore, that the Office can returne to the Pastors as to the first subject, except you suppose the intervention of a divine insti∣tution to place it againe in the Pastors; as the power of judging Israel was once in Samuel, but upon supposition that Saul was dead, that power cannot returne backe to Samuel except you suppose that God by his authority shall re-deliver and translate it backe againe to Samuel. For seeing God by positive institution had turned the power of judging over from Samuel into the person of Saul, and changed the same into a regall and Kingly power, that same authority who changed the power must re∣change it againe, and place it in, and restore it to its first subject. 2. The fewnesse of poore; or no poore at all, cannot be suppo∣sed, Joh. 12. 8. for the poore you have alwaies with you. And con∣sidering the afflictions of the Churches, the object of the Dea∣cons giving and shewing mercy, as it is Rom. 12. 8. cannot be wanting, as that the Churches fabricke be kept in good frame, the poore, the captives of Christian Churches, the sicke, the wounded, the stranger, the distracted be relieved, yea and the poor Saints of other Churches, 1 Cor. 16. be supported. 3. Not onely because of the impossibility that Pastors cannot give both them∣selves to praying and the Word, and to the serving of Tables; but by reason of the wisdome of Christ in a positive Law, the Pastor cannot be the Deacon ex officie in any case. For 1. Christ hath made them distinct Offices, upon good grounds, Act. 6. 4.

2. The Apostle hath set downe divers qualifications, for the Bi∣shop, 1 Tim. 3. 1. and for the Deacon, V. 12, 13. And 3. the Pastor who is to give the whole man to the preaching of the Gospell, cannot entangle himselfe with Tables, 1 Tim. 4. 15. 2 Tim. 2. 3, 4, 5. if we should say nothing, that if there were need of Officers to take care of the poore, when there was such grace and love amongst the Saints and Apostles able and willing to acquit themselves toward the poore, and when all things were common Act. 2. 44, 45, 46, 47. Act. 4. 31. 32, 33, 34. far more now is the Office needfull, when the love of many is waxen cold.

Object. 5. But if there were a community of goods, and no man lacked any thing, Act. 5. 34. there were no poore at all, and so no need of Deacons.

Answ. This is to carpe at the wisdome of God, who appointed seven men to serve Tables; for justice might say, those who had nothing to give to the publique treasury of the Church, should expect nothing thence, charity would say the contrary.

Object. 6. Distribution of earthly goods is not such a thing, at requireth a spirituall Office; for money given by a Church-officer hath no spirituall influence on the poores necessity, more then money given by the Magistrate, or one who hath no Church-office.

Answ. I deny the consequence: for then the Priests killing of Bullockes to God had no more influence, if we speake physically, then a Bullocke killed by another man. Now the Churches bounty and grace, 1 Cor. 16. 3. being a spirituall offering to God, by vertue of Christs institution, hath more in it then the com∣mon charity of an Heathen, if it were but for this, that the wisdome of God, in his Ordinance is to be considered; and if we speake physically, the Word of God hath no more influence when spoken by a Pastour in publique, then when spoken by a private man; yet if we looke to Gods Ordinance, the one hath more assistance when it is spoken, then the other, caeter is paribus.

Object. 7. The Office of a Deacon is not mentioned in the Word, and what should be his charge is scarcely holden forth in Scripture.

Answ. The Scripture saith the contrary, 1 Tim. 3. 13. They that have used the Office of the Deacons well, &c. V. 8. Likewise must the Deacon be grave, Phil. 1. 1. 2. The Scripture holdeth forth to us, that he must take care that Widdows and the poore be not

neglected in the daily ministration, Act. 6. 1. and therefore must he serve Tables, v. 2. And 3. he must be appointed over this worke, v. 3. and 4. looke how farre giving and shewing mercy, and how farre singlenesse of heart and cherefulnesse in these things extend, as farre must the office of the Deacon extend, hence all in poverty, want, captivity, bonds, sicknesse, are to be helped by him.

Object. 8. But it would seem, that a Deacon hath a higher imploy∣ment then to distribute goods, and that he is to preach, as Stephen and Philip did: for 1. they did choose men Act. 6. full of the Holy Ghost; now to be full of the holy Ghost is a requisite in a preacher, and is not required in a man to distribute money; yea these who are least esteemed in the Church, 1 Cor. 6. 4. may judge in things per∣taining to this life, Ergo, they may suffice to distribute 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, things which belong to this life.

Answ. To distribute in a civill and naturall way requireth not a man full of the Holy Ghost, but to distribute in simplicity, and with the grace of heavenly cheerfulnesse, Rom. 12. 8. and with the qualities of a compleat Deacon, 1 Tim. 3. 12, 13, 14. requireth the holy Ghost, though they may be good Deacons who are not full of the holy Ghost, but such were chosen, 1. because this was to be a rule to all 'Deacons to the Worlds end, and the rule should be as streight and perfect as can be. 2. Because there were choice of such men, as those in the Apostelike Church, and reason that God be served with the best of his owne. 3. The Holy Ghost is required for sanctification, as well as for gifts of preaching, Luke 1. 15. Matth. 10. v. 20. 4. Stephen did no more ch. 7. in his Apology then any witnesses of Christ convened before Rulers may doe who are obliged to be ready alwaies to give an answer to every one who asketh them of the hope that is in them, with meeknesse and feare, 1 Pet. 3. 15. yea though it were a woman who yet may not preach, 1 Cor. 14. 34. Philip was an Evangelist. 5. The Apo∣stle, 2 Cor. 6. 4. doth sharply checke the Corinthians, for going to Law one with another, before heathen Judges, whereas the smallest amongst them might have supplied the bench of an hea∣then Judge in matters of this life, the losse whereof was nothing comparable to the great scandall they gave. But there is a grea∣ter grace required to the Church-distribution, and the officiall regulating of the conscience in a constant office of distribution,

then in a transient and arbitrary act of deciding a matter of money.

Object, 9. 1 Tim. 3. 9. The Deacon must hold the mystery of the faith; Ergo, he must be able to preach.

Answ. It followeth not, for there is a twofold holding of the mystery of faith: one for the preaching of sound doctrine recommended to Timothy, of this Paul doth not speake; there is another holding of faith for stedfast beleevers, and for an holy and blamelesse conversation; and therefore it is not said simply, holding the mystory of faith, but, holding the mystery of faith in a pure conscience. In which sense Christ saith to the Church of Pergamus, Rev. 2. 13. Thou holdest fast my name, and hast not denied my faith. And Paul saith of himselfe, 2 Tim. 4. 7. I have fought a good fight, I have finished my course, I have kept the faith. He meaneth not, that he kept so much of the knowledge of the sound doctrine of faith as made him fit for the ministery, and qualified him to teach, and 1 Tim. 1. 19. holding faith and a good conscience, which is meant of the grace of saving faith. But that the Deacon is not to preach is, cleare, 1. because Paul clearely differenceth the Deacon from the preaching Elder, 1 Tim. 3. 1, 2, 12, 13. and requireth that the preaching Elder be apt to teach, but requireth not this of the Deacon, and Act. 6. they are made two Offices not consistent in one man; for if the Deacon must be a Teacher, he must either be a Teacher as a gifted man, or he must be a Teacher in Office; he cannot ex officio, by his Office, be a Teacher as a gifted man, for the authours of that opinion hold that men are Preachers that way as Christians, and so the Dea∣con though he were not a Deacon, he might be a teacher in that sense, though he were onely a gifted Christian: Ergo, he cannot be such a teacher by his Office: but neither can he be an officiall teacher as a Deacon, for he who doth teach that way must also pray, for the one cannot be granted, and the other denied; if then the Deacon, ex officio, by his office must pray and preach; he must pray and preach 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in season and out of seasor, and give himselfe to it. But if he must give himselfe to praying and preaching by his office, then by his office he must give over the sorving of Tables, as is said, Act. 6. 2. and if he must leave Ta∣bles by his office, the Deacon by his office must quit and give up

his office, and it shall belong to the Deacon by his office, to be no Deacon. 2. Whoever by his office may teach, by his office may administer the Sacraments, for Christ giveth one and the same royall Patent and Commission for both, Matth. 28 19. 1 Cor. 11. 23. Joh. 4. 1, 2. but this is to be a Minister by Office, and so a Deacon, as a Deacon, is a Pastor. 3. The Deacons office is to preach if he be thereto called by the Bishop: hence the Bi∣shop is the principall and sole Pastor; the Preacher, Elder, and Deacon, none of them may preach or baptize, except they be called thereunto by the bishop. Hence judge what a Pastor that man i••, who actu primo, and by office is a preacher, but cannot nor may not exercise his Office, but by the will of a mortall man.

Object. 10. The Deacon must be the husband of one wife, ruling his children and his own house well 1 Tim. 3. 12. Ergo, he must be able to governe the Church well, no l••sse then the Pastor of whom the same qualification is required, v. 5. and so the Deacon must be somewhat more then a carer for the poore.

Answ. The Deacon is never called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Ruler; nor is that same dignity of ruling the Church put upon the Deacon, v. 12. which is put upon the Pastor, v. 5. Nor are these same words spoken of both. Nor is it said that the Deacon must rule the House of God; but the meaning is, he who cannot rule his owne children and house shall not be able to rule the Hospitall houses of the poore and sicke; and this ruling is nothing but a cari••g for tables, and for the houses of the poore. Whereas ta∣king care for the house of God is given to the Pastor, v. 5. but if you give to the Deacon the keyes of the Kingdome of Heaven, he is higher then his first institution can beare, Act. 6. where he is ex∣presly removed from all officiall medling with word and prayer, and set to the serving of Tables.

Object. 11. The Deacon by his Office is to serve Tables, Act. 6. 2. that is, to administer the Sacraments, at least he is by office to baptize; for Iesus himselfe baptized not, but his Disciples, Io••. 4. 2. and Christ sent not Paul to baptize, but to preach; therefore the dpostles bap∣tized by others, by Deacons, and by others whose ministery and helpe they used in baptizing, Ergo, the Deacons office is not onely to care for the poore.

Answ. I yeeld that the Deacon is to serve at the communion Table, and provide the Elements, and to carry the Cup at the Table: but that is no wayes the meaning of serving Tables in this place, Acts 6. 2. because the serving of Tables, here, is such a service, as was a remedy of the Widowes neglected in the dayly ministration, for of this neglect they complaine v. 1. but they did not complaine that they were neglected of the benefit of the Lords Supper, for the Apostles doe never thinke that the ad∣ministration of the Lords Supper is a burden which they put off themselves as inconsistent with the preaching of the word and prayer, and which they devolve wholly over to Deacons, Its not so sayth the sixt councell, and Chrysostome seemeth to * 1.2 teach the same; and because a Table signifieth an Altar, (as Salmeron saith) therefore some papists say that Deacons served at the Altar; and so saith pontificale Romanum oportet diaconum ministrare ad altare, Baptizare, & praedicare: and Salmeron saith, to serve at the altar is essentiall to the Deacon, but to preach and baptize agreeth to him by commission and of necessity. 2. The Apostles in the Text, Acts 6. doe denude themselves, of ser∣ving of Tables in an officiall way, or, as serving of Tables was a peculiar office imposed upon seven men, of honest report, and full of the Holy Ghost, with apostolick benediction, and laying on of the hands of the Apostles, and doe manifestly make it an office different from their pastorall charge, which was to give themselves continually to prayer, and to the ministery of the word, v. 3. 4. for baptizing cannot but include praying and preach∣ing. Mat. 28. 19. or at least must be necessarily conjoyned in one and the same Church-officer; for where doth the word of God hold forth to us such a rare and strange Creature, who by office is to baptise, but by office is neither to preach nor pray? now the Text doth clearely difference the office of serving Tables, and the office of continuall praying and preaching, as not consistent in one person v. 3. 4, 5, 6.

Object. 12. Paul, 1 Tim. 3. requireth that the Deacon v. 10. should first be tryed, and thereafter use the office, so he be found blameles; Ergo, the Deacon must be ordained with imposition of hands, as the presbyter, and so must be, by office, some more eminent person, then one who serveth Tables only; for grace was given to

Timothy; by the laying on of hands, 1 Tim. 3. 14. and Chryso∣stome observeth, that Steven did no miracles; nor did he speak with wisdome, that the adversaries were not able to resist v. 8. 9. 10. till first hee was appointed a Deacon, by imposition of hands, which evidenceth to us more then a poore office of giving almes to the poore.

Answ. There is need that Deacons be tryed; and it is sayd, they must be found 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blamelesse in conversation, not 〈◊〉〈◊〉, apt to teach, which is required in a Teacher, 1 Tim. 3. 1. for these who are to shew mercy with cheerfulnes, and to give with simplicity, as Deacons must by their office doe, Rom. 12. 8. must be of approved and tryed blamelesnes, lest they de∣trand the poore. 2. It is not sayd that Deacons were ordained with fasting and prayer, Acts 6. as the Elders are chosen in every Church, Acts 14. 23. and as hands are layd upon Paul and Bar∣nabas; Acts 13. v. 3. 4. but simply that the Apostles, Acts 6. 6. prayed and layd their hands on them. Which seemeth to mee, to be nothing, but a signe of praying over the Deacons, and no ce∣remony, or Sacrament conferring on them the Holy Ghost; And Steven his working of miracles, and speaking with wis∣dome irresistible, was but the fruit of that grace and extraordi∣nary measure of the Holy Ghost, abundantly powred forth on all rankes of persons, in those dayes, when the prophecy of Iocl was now taking its accomplishment; Act. 2. 16, 17, 18 19. Iocl. 2. 28. 29. which grace was in Steven before hee was ordai∣ned a Deacon, by the laying on of hands. Act. 6. 3, 4, 5. And the Text saith not that Steven did wonders and signes amongst the people by vertue of imposition of hands, or of his Deaconry, but because he was full of faith and power. v. 8. else you must make working of miracles a gift bestowed on all those who serve Tables, and are not to give themselves to continuall praying, and the Ministery of the Word. I thinke, papists will not say so much of all their priests; and we can say it of none of our pastors, nor doth Chysostome say that Steven, as a Deacon, and by vertue of the office of a Deacon wrought miracles; but onely that his miracles and disputing was a meere consequent of laying on of hands. Fa••ther laying on of hands was taken from the cu∣s••ome of blessing amongst the Jewes, Christ layd his hands up∣on

young children and blessed them, yet did hee not, thereby, designe them to any office. The fourth councell of Carthage saith, Deacons should administer the Sacraments; but times were growing worse then: and two things in ancient times made the office degenerate. 1. The l••zinesse of pastors who layd preaching and baptizing on the Deacon. 2. The Deacons ha∣ving in their hands aerarium Ecclesiasticum, the Church Trea∣sury, as the Church became rich, the Deacons were exalted; and then came in their Archiliaconi, Archdeacons and Dea∣cons, and so some Deacons were above pastors, whereas Acts 6. in their first institution they were inferior to pastors; this moved Spalato to tell us of two sorts of Deacons, the apostolick Deacons, which we assert, and the ecclesiastick Deacons, popi•• and of the newest cut; which we discla••me.

As concerning the perpetuity of Deacons. I conceive that Deacons must be as permanent in the Church, as distribution and shewing mercy on the poore.

Ob. 13. How doe those words Act. 6. v. 7. and the word of God grew, and the number of Disciples multiplied in Jerusalem great∣ly, &c. follow upon the institution of Deacons v. 2, 3 4. 5, 6. if Dea∣cons were not, according to their primitive institution and Office, ordained to be Preachers of the word, by whose paines the word grew?

Answ. The cohesion three wayes is good. 1. Because the A∣postles being exonerated of serving Tables, and giving themselves to continuall praying and the ministery of the word v. 2. Through the constituting of the seven Deacons the word thereby did grow (2) Satan stirred up a schisme betwixt the Grecians and Hebrewes, which is prejudiciall to the growth of the Gospell and Church, yet the Lord being superabundantly gratious, where Satan is exceedingly malitious, will have his Gospell and Church to flourish. 3. These words v. 7. doe cohere kindly with the last verse of the foregoing Chapter. v. 41. And dayly in the Temple, and in every house, they ceased not to teach and preach Jesus Christ and Ch. 6. v. 7. And the word of God increased, &c. God blessing the labours of his persecuted Apostles, and the story of the ordained Deacons is cast in by Luke upon oc∣casion of the neglected Grecian Widdowes, and the growth of

the word could not arise from the appointing of such officers who were not to labour in the word and prayer, but imployed about Tables, to the end that the Apostles might labour in the word and prayer.

Ob. 14. But doth not the faithfull administration of the Deacons office, purchase to the Deacon a good degree, that is, doth it make him ••••••ter in a preparatory way to be a Pastor?

Answ. The word of God, 1 Tim. 3. and elsewhere setting downe the qualification and previous dispositions of a Teacher, doth no where teach us, that none can be a minister, but he who is first a Deacon. 2. Didcclavius saith, many are faithfull Dea∣cons who are never Teachers, nor apt to be Teachers, and ma∣ny in the ancient Church were, of lay men, made Teache••r. Ambrosius heri Catechumenus, hodie Episcopus; and Estius * 1.3 granteth, many good Deacons can never be Teachers, because of their ignorance.

Hugo Cardinal saith, this is onely against these, qui subito ascen∣dunt in pr••lationes, who suddainly ascend to prelacies, Cornelius a lapide saith, ut promereantur altiùs promoveri in sacerdotia; they are to serve so, as they may deserve to be promoted to higher places; but this doth not infer that none can be presbyters who have not first beene Deacons. As Chrysostome saith, we use not to place a novice in an high place, antequam fidei suae & vitae dederit doc••m••nta, before hee have given proofe of his faith, and good conversation. And Cyprian writing to Antonianus, com∣mendeth Cornelius that hee came not by a leap and suddainly to be a Bishop, sed per omnia ecclesiastica officia promotus, being promoted by degrees to all Church-Offices; and Bernard follow∣eth the same meaning. Lyra, merebu••tur quod fiant sacerdotes, acquirunt altiorem gradum, saith Salmeron. Now it is cleare that the fathers and papists could extort no more out of the Text; but that hee who useth the office of a Deacon well, doth deserve of the Church, to be promoted to an higher office, but there is no ground for papists, or others to make the Deacons office a necessiary degree, without the which none can be a Teacher. a 1.4 Sozomenus saith the Deacons office was to keepe the Churches goods b 1.5 Epiphanius, Diaconis in ecclefia non con creditum est, ut aliquod mysterium perficiant, sed ut administrent

solùm & exequantur commissa; then they might neither teach nor baptize, c 1.6 Eusebius saith, the care of the poore and the keeping of the Church and the vessels thereof were committed to the Deacons d 1.7 Ruffinus saith, Deacons disputed in Synods; and Athanasius, when hee was a Deacon, helped his Bishop Alexander at the Nicen councell; but this came (as I suppose) because about the fourth century, they were admitted to be scribes in Synods e 1.8 Ambrose saith at the beginning, Deacons did preach and baptise, but after when the Church was well furnished with officers, they durst not presume to teach. The f 1.9 Canon of the councel of Nice saith; Diaconi ne sedeant in concessu presbyterorum, aut illis praesentibus Eucharistiam divi∣dant, sed illis agentibus solùm ministrent; if there was not a pres∣byter present g 1.10 Ruffinus saith, then the Deacon might distribute the Elements.

I conceive, the place 1 Tim. 5. saith, that Widowes were in the Apostolick Church, both poore aged Women, who were to be mantained by the Church, and also auxiliary helps, for meere service to helpe the Deacons in these hot Countries. Both is apparent from the Text▪ honour Widowes that are Widowes indeed, that is as h 1.11 Hugo Cardinalis expoundeth it, who want both the comfort of an husband and of Children to maintaine them; and so also i 1.12 Chrysostome, before him expounded it; and k 1.13 Hugo Cardinalis, the honour that is due to them, is, say Chry∣sostome, Theophylact, Anselmus, that they bee sustained by the oblations of the Church. Ecclesiae oblationibus sustententur, say l 1.14 Salmeron and m 1.15 Estius; and Cornelius n 1.16 à lapide, saith, as (honour thy Father and thy Mother) doth include (h••∣norem sustentationis) that children are to give the honour of maintenance to their indigent parents, no lesse then the honour of obedience and reverence, so are Widowes to have this ho∣nour. (2) It is said, if any VVidow have children or nephewes, let them learne first to shew mercy at home, and to requite their Pa∣rents; Ergo, the children or grand children of these VVidowes were to sustaine them, and not to burden the Church, with them, and so they were poore Widowes; and this. 3. The Text cleare∣ly holdeth forth, while the Apostle proveth that the children who are able, are to helpe the Parent being a desolate Widow;

because v. 8. all are to provide for these of their owne house, and to maintaine them in their indigence, else they be, in that, worse then Infidell children, who by natures love, doe provide for their poore parents. 3. This is cleare from, v. 16. if any man or woman that believeth, hath widows, let them relieve them, and let not the Church be charged, that they may relieve them that are widowes indeed; Ergo, these widowes cal∣led also, v. 3. widowes indeed, did some way burden the Church with their maintenance, and they were not to be layd upon the Churches stock, to be maintained thereby, except they were de∣solate and without friends.

But some may object, if these widowes had a charge, and did any worke or service to the Church, (as it is cleare from the Text, v 9. they did) in overseeing the poore, and the sick, were not wages due to them, for their worke? for the labourer is worthy of his hire; the Scripture saith not, if a Preacher have a father who is Rich, and may sustaine his Son; let not the Church be burdened with his wages, but on the contrary, the Preacher is to have his wages for his work, as an hire; ad modum debiti, non ad modum elee∣mo••ynae; as a debt, not as an Almes. I answer, the reason is not alike of the preaching Elder, and of the Widow; for the pastors service requiring the whole man was of that nature, that it was a worke deserving wages, as any worke-man, a dresser of a Vineyard deserveth wages, 1 Cor. 9 7. or a plower, or one that Thresheth v. 10. Therefore the Preachers wages is so wages that its debt, not almes: but a Widow of sixty yeeres being weake and infirme, cannot acquit her selfe, in such a pain∣full office as doth merit poore wages, and therefore the reward of her labour was both wages and an almes.

Againe, that this Widow had some charge or service in the Church, (I meane not any Ministeriall office, for she was not ordained as the Deacon, Acts 6. with imposition of hands) I prove from the Text. 1. Because this Widdow was not to be chosen to the number or Colledge of Widowes, except shee had beene 60. Yeares, this is a positive qualification of a positive service, as if it were an office; for else what more reason in 60. Yeares then in 61. or 62. or in 58. or 59. if shee was a meere eleemosynary and an indigent woman? or can godlinesse permit

us to thinke that Paul would exclude a Widow of 50. or 54. or 56 Yeeres, from the Colledge of Widowes, who were de∣solate and poore? nor, 2. Would Paul rebuke the Widow taken into the society of these Widowes, because shee married an hus∣band, except she had entered to this service, and had vowed chastity, nor is marrying the second time which is lawfull, Rom. 7. 1. 2. a waxing wanton against Christ and a casting off of the first faith; as the marrying of these widowes is called. v. 11. 12. there∣fore this Widow, had some charge and service, in the Church. 3. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let a Widow be chosen of such an age, and not younger, and with such morall qualifications, as is re∣quired in the Deacon, &c. doth also evidence that it was an election to some service or charge, as is she be of good report, if she have brought up her children; if she have lodged strangers; if she have washed the saints feete; which qualifications not being in a Widow poore and desolate, cannot exclude her from the Churches almes, and expose her to famishing for want: this also doth Ambrose, Augustine, tract. 58. in Ioan. Chrysostomus, Theophylact. Hieronymus observe on this place; It is not un∣probable to me that Phaebe called a Deacon, or servant of the Church of Cenchrea, was such a Widow, seeing she is Rom. 16. 1. expresly so called: how shee came to Rome, if shee was a poore Widdow and now 60. yeares old, I dispute not, seeing Gods Spirit calleth her so. We can easily yield that VVidows of sixty yeares entring to this service did vow not to marrie againe; so teach Cyprian. l. 1. epist▪ ad Pomponium, Hyeronym. contr. Jovia••. Epihan. 48.

The last Canon of the councell of Nice (as Ruffinus l. 1. c. 6. saith) denieth Widowes to be Church-officers, because they were not ordained with imposition of hands. Hyeronimus in c. 16. ad Roman. saith, Diaconisses in the Orientall Church had some service in Baptisme. Epiphanius l. 3. tom. 2. Heres. 79. saith, they were in the Church, non ad sacrificandum, sed propter ho∣ram Balnci, aut visitationis—quando nudatum fuit corpus ••••∣lieris. Constantine placed them amongst the Clergy, to governe the Corps of the dead; but Papists then have no warrant for their Nuns.

Notes

• * 1.1

  Luke 8. 3.
• * 1.2

  6. Synod. can 16. invenimus eos esselocutos (Act. 6 non de viris qui ministrant mysterits, sed de ministerio quod in usu mensarun•• ad hibebatur, se∣cundum Chryso∣stom.

  Chryost. ••omil. 13. •• act.
• * 1.3

  Altar Damas••. p. 110.

  Estius com. in 1. Tim.

  Hugo Card. com. in loc.

  Cornelius a lap. in loc.

  Chrysostome in locen.

  Cyprian l. 4. epist. 2. ad Antonianū. Bernard Serm. 3. de ••ssiupt.

  Lyra in loc.

  Salmero com. in loc.
• a 1.4

  Sozomen l. 5. c. 8.
• b 1.5

  Epiphan. l. 5. c. 19.
• c 1.6

  Eusebius l. 4. de vna cons.
• d 1.7

  Ruffinus l. 1. c. 14.
• e 1.8

  Ambros. c. 4. ad Ephes.
• f 1.9

  Concl. Nice c. 20.
• g 1.10

  Ruffin. l. 2. c. 6.
• h 1.11

  Hugo Cardi∣nal. com. in loc.
• i 1.12

  Chrysost. in loc.
• k 1.13

  Hugo Car∣din. c. in. loc. Chrysosto. Theo∣phyl. Anselmus.
• l 1.14

  Salmer. com. in loc.
• m 1.15

  Estius in loc.
• n 1.16

  Cornelius à lapid. com. in loc.