Part 30
' To one,' saith he, 'is given by the Spirit, the word of wisdom, to another the word of knowledge, by the same Spirit ;' and these he maketh to be given to distinct and different persons.
As the gifts are different, so the persons are different.
Now to which is the word of knowledge given?
It is the proper object of the teacher.
So he is to teach knowledge to the people, and then the pastor is with wisdom to dispense a word of exhortation.
Consider what are the objects of knowledge and wisdom ; the object of knowledge is truth, and the difference between truth and falsehood, and contains in it all things that are to be known and believed by Christian men, though they are not to be practised, as the knowledge of God, the state of innocency, man's fall, of the state of glory, yea, of man's sins, which are not to be practised.
The object of wisdom is godliness, for wisdom ever directeth to a good end, and the means to attain it.
Matters of wisdom must not only be known, but we must be stirred up and exhorted to the same; so that, when he saith, 'To one is given a word of wisdom ;' that is, to discern what is best for the people of God to do, and to stir them up accordingly to it by wise motives, and inducements, and helps, as may make a Christian wise unto salvation ; and for the matters of truth, and faith, and knowledge, they belong to the teacher to dispense unto God's children and people; but there are four things which are both for knowledge and practice, as what is the nature of repentance and faith, matters to be known and practised also; and so the nature of obedience, what is a virtue and what a vice; and where both these concur together, there both is the teacher to deal in teaching, and the pastor to take them up in application.
Now the reason why God is pleased thus to dispense himself is, first, taken from the necessity of supplying the defects of God's people.
1. Ignorance and error lieth upon them ; so God-complains, 'My people perish for want of knowledge.'
Now the teacher is to look that they be taught the knowledge of the Lord.
2. Folly and slowness of heart.
Folly to see what is best to be done ; and when we know it, we are slow to put it into practice, Luke xxiv. 25.
Now here comes in the pastor's work: he teacheth them what is best to be done, and stirs them up to it; he cometh to heal their folly and slowness of heart, and that he doth by a wise and quick exhortation.
Secondly, from the defect of officers themselves; for man may be abundant and rich in knowledge, and yet cold in exhorting ; and aman may be quick and lively in exhortation, and yet slow in knowIN A WAY OF CATECHISM. ledge ; and there is a reason in natare for it, for they require a several temper of body: a man of knowledge must be of a cold temper, and an exhorter of an hot spirit; and therefore God, for the good of his church, hath provided
There may be little light where there is much heat, and much light | where there is little heat.
So God's servants are some of them more full of light, and some ofheat, and the church hath need of both.
And thus the teacher may have need of the pastor, and the pastor of the teacher, and so | like two hands they walk and help one another: 1 Tim. iv. 18,
' Give | attendance to exhortation, and to doctrine ;' he chargeth them with both, all extraordinary officers of the church, as apostles, prophets, and evangelists, and a Timothy, that were to give attendance to both; but he never saith so to any ordinary officer.
An evangelist is as much worth as both pastor and teacher; and therefore they that have spirits for both come nigh an extraordinary officer, an evangelist; as God raised up some in the reformation of his church and people.
But the apostle saith, Rom. xii. 7, 'Let the teacher wait on teaching,' &0., but the word watt is not in the original.
Quest. What is this the apostle would have them do, when he would have them attend and wait ?
Ans. He would have this to be all their work: there they set up, there rest, they are to dwell upon them, that if you would have them, there you must have them; that though they may have to deal in sundry occasions, yet all the work of a teacher is about teaching, and of a pastor about exhortation.
Now this word applying or attending implies four things:
1. They must attend to the raising of their doctrine and exhortation, and that will require their attendance to reading.
For a man to raise a doctrine and not understand his text, he buildeth without a foundation; therefore he must read the Scripture and learn the sense of it, and must withal attend to the state of the people which he is to teach and exhort.
Prov. xxvii. 28, he would have them know the state of their flocks: how much more should a pastor and teacher the state of their people? Ezek. iii. 17-19, therefore it is necessary for them to watch over them, Heb. xiii. 17, that they may apply
| a word to them according to their estates.
This is the first thing: if a man | either mistake the state of his text or of his flock, he will speak very impertinently to them; they must not come off with a sudden doctrine or exhortation, for that which is seasonable at one time may be unseasonable at another.
2. They must attend unto applying of their doctrine for refutation of errors, for reproof of any corruption of manners, the teacher to the one of them, the pastor to the other, for there is a difference between these two, for, saith the apostle, 2 Tim. iii. 16, the word is ' profitable for reproof, for correction,' ddsyx06, that is, reproof of errors; imavéedwois, it is
' reformation' of manners, and so they urge both.
The teacher presseth his doctrine from manifold scriptures and reasons from Scripture, and the pastor presseth his exhortation from sundry matters, and dispenseth sundry means, by which the duties he persuadeth them to may be performed, as aleo it is the duty of both of them (in special manner of the pastor) to_comfort when either doctrine is believed or duty performed.
8. They must attend to the ratifying and sealing of the doctrine they teach, partly by dispensing the seals of the covenant, in which are wrapped up the counsel of God.
Mat. xxviii. 19, they must baptize and teach, and therefore they that attend unto doctrine must attend unto the sacraments, to seal unto the people the doctrine they teach, partly by dispensation of the church censures together with the church; whatsoever is an act of rule, they must have a hand in it, though others join with them: 1 Tim. i. 20, 'Whom
CHURCH ORDER EXPLAINED I have delivered unto Safan ;' he had a prineipal stroke in it, to make the church to do it, and he did it ' that they might learn not to blaspheme,' and so he ratified his doctrine, and so for the incestnous Corinthian doth mind about him, and send to the church to excommunicate him when they were met together with his spirit, and as though ke was present with them, 1 Cor. v. 8, 4.
Both pastors and teachers have a power to join in the church censures.
4. They must attend to the perfecting of the work they have in hand; for what is their exhortation, and doctrine, and sacraments, and censures, unless
God's blessing be upon them? Therefore they must attend unto that which will perfect their work, and that is prayer; Acts vi. 4, they must attend to the ministry of the word and to prayer, that is their main work ; Philip. i. 8, he never prayed but he prayed for that church, Col. i. 8,
1 Thes. i. 2, 8, 1 Sam. xii. 28.
Amongst these prayers you must put in your blessings, Num. vi. 28-25 ; this perfects the work, for prayer opens the treasures of heaven for a blessing.
They algo perfect their work hy their exemplary conversation, 1 Tim. iv. 12.
Attendance to their own rule perfects their work they have in hand; nay, moreover, pastors and teachers must be willing to lay down tbeir lives for the confirmation of the doctrine and exhortations they have given to their people; Philip. ii. 17, if God call, they must be willing to seal it with blood.
This perfects their work.
Use 1. It is an use of refutation of a double error.
Some think that the offices of pastor and teacher are all one; others think that the pastors and teachers may be distinet offices, yet not both of them needful m every congregation.
Both of these are errors from that formerly delivered; for if God hath given some pastors and some teachers, and hath commanded the teacher to attend unto teaching, and the exhorter unto exhortation, then they are different offices committed to several persons; they must attend to their several works, the pastor to exhortation, the teacher to doctrine.
I may have a gift for sundry matters, but Iam not bound to attend to any but that : which is the principal work of my calling.
Some man hath a gift of prophecy : is he therefore bound to attend to that only ?
But when a man is bound to attend to his teaching, then that is a thing that will take up his whole work, and ia his peculiar office ; and so for the exhorter.
But what need both these in every congregation?
Doth not the apostle say God hath set them in his church? He means every particular church.
It is a maimed body that wanteth an eye or some other member; so is a church unless it hath all the officers; it may be a church, but net a complete church.
Hath not every church need of light and heat, and need to be taught and exhorted?
The pastor and teacher hath need both to be in the chureh.
Use 2. To teach the officers of the church, both pastors and teachers, what is required of them in their several places, to teaeh, and exhort, and comfort the people of God.
Use 8. To teach the people of God, 1, not to expect the like measure of gifts from all your officers.
Hf God hath given different gitts, you should not then look that a pastor should be so ready and strong in doctrine, nor from teachers to be quick in-exhortations.
2. To teach us to be sensible of our own defects. To what purpose should God give us different officers if we stood not in need of them; what need teachers if we were not dark in our understandings?
If we were not slow to believe, what need we exhorters to quicken, to exhort, and comfort those that do well?
Therefore, when you Bee your officers, you may consider your own defects in them.
8. To consider the marvellous bounty of God to us, that hath sent officers according to all our necessities.
4. To teach you what use to make of your pastors * IN A WAY OF CATECHISM.
| and teachers, whom you are to choose to those places and offices.
Repair to I them for the word of truth and goodness according to God, that they may direct and exhort you in the ways of his grace.
Quest. What 4s the office and work of the ruling elders?
Ans. Seeing the kingdom of God is not of this world, but heavenly and '
! spiritual, and the government of his kingdom is not lordly, but stewardly and ministerial, and to labour in the ministry of exhortation and doctrine is the | proper work of the pastors and teachers, it remaineth therefore to be the ' office and work of the ruling elders to assist the pastors and teachers in dili- | gent attendance to all other aids of rule besides exhortation and doctrine, as becometh good stewards of the household of God; as, 1, to open and shut the doors of God's house by admission of members, by ordination of officers, by excommunication of notorious and obstinate offenders; %, to see none live in the church inordinately without 8 calling, or idle in their calling;
8, to prevent and heal offences, whether in life or doctrine, that might corrapt their own church, or other churches also, if their counsel be required ;
4, to prepare matters for the church's consideration, and to moderate the carriage of all matters in the church assemblies, as to propound matters in : the church, and to order the seasons of speech and silence in the church;
6, finally, to feed the flock of God by a word of admonition, and, as they shall be called, to visit and pray for their sick brethren.
The ground of all-this is laid down in Rom. xii. 8, where the apostle, besides him that exhorteth and teacheth, maketh mention of another officer that raleth with diligence; and he is distinct from the pastors and teachers, and that is the sum of his work, to rule with diligence.
Now, because this is a general word, to rule, and here it is not limited; and to bring in an illimited rule in the church might overthrow the estate of the church ; it is therefore requisite to inquire what manner of rule this is.
For opening of which, you hear, in answer to the question, that the kingdom of Christ is not of this world, but heavenly and spiritual: from whence it will follow, that the rule commended to a ruling elder is not a worldly rule, not with state and pomp, nor a rule that doth inflict bodily punishment.
'This is the rale of worldly kingdoms.
Now, as Christ's kingdom is not of this world, so is neither the rule of his kingdom.
We say it is spiritual; is it then in such things as these men may dispense at their pleasure?
Not so, for as his kingdom is spiritual, so is his government of his kingdom not lordly, but stewardly, Luke xii. 42.
It is a stewardly office ; and there the officers in the church are not said to carry the sword, as magistrates, Rom. xiii. 4:
'Bat to thee will I give the keys of the kingdom,' Mat. xvi. 19.
The power of the sword is princely and lordly, but the power of the keys is only stewardly and ministerial; for so it was said, the keys of the house of David were committed to Eliakim, Isa. xxii. 22, and he was 'over the house,' ver.
16 ; which phrase of being ' over the house,' is translated properly, Gen. xliii. 19, 'steward of the house.'
So we see ground laid for clearing of the office of the ruling elder ; it is neither after a worldly manner, neither doth he rule with any illimited power, but he is to rule as becometh a steward in the house; not by the sword, nor by his own light and direction, but by the direction given him by the master of the house, Mat. xxviii. 19, 20; they are to teach whatsoever Christ hath commanded them.
Well, then, what kind of government is this ?
It is not worldly,* but ministerial, dispensing the will of Christ, Is it then to attend upon the ministry of the word? We hear that to labour in that work is commended to the pastors and teachers,
Titus i. 5,17; therefore it doth remain, that it belongeth unto the office of * Qu. *lordly'?—Ep.
CHUROH ORDER EXPLAINED this ruling elder to assist the pastor and teacher in all other acts besides.
Now the ruler's office being ministerial, look what things therebe that Christ hath not made proper to the pastor and teacher, they are communicable to those ruling elders.
It is with the ruling elders now as it was with the Levites, Num. viii. 19, they are given to the priests to assist them, but some things were reserved to the priests, and some things were communicatedto the Levites; they had indeed the care of the doors of the tabernacle, but for offering sacrifice it was not communicated to them, but reserved to the priests only: so attendance on teaching and exhorting is the | proper work of the pastor and teacher, but other acta of rule are as well
| communicated to ruling elders.
1. The first act of rule is, to open and shut the doors of God's house; and of them to whom the power of the keys is committed, it is generally inferred that they have power to open and shut, Mat. xvi. 19.
All the members of the church have some interest in the power of keys, but it is specially delegated to them that are stewards by office, for admission of members into the church, that is, to open the doors of God's house.
We read, that when Paul sent for the elders, he took his leave of them in a most heavenly sermon as ever he preached: Acts xx. 28, 29, 'Take heed therefore to yourselves, and to all the flock God hath made you overseers of,' &c.
Wherein he doth lay a caveat to them ¢o take heed to the doors of God's house; grievous wolves will be creeping in among yeu.
This charge lies upon all the elders.
And whereas it is said, ' Let him rale with diligence,' it implieth, 1, watchfulness, and then industry and fidelity to take heed; set not open the doors of the broad gates of the kingdom, to let in all that comes; as the Levites were to keep the doors of the tabernacle, that no unclean thing should come in, no unclean Israelite, no, not the king himself, if he were leprous and unclean.
And this is the first part of the elders' office, to open and shut the doors of God's house, not to admit hand over head all comers whatsoever; but take heed no wolf, no hypocrite, no carnal person may come in, till they be able to give an account of their faith, to the edification of God's church. For this we shall read, that those are only members fitted for the church which are able to manifest their faith.
The manifestation of the Spirit is given him¢o speak withal ; so those that tender themselves to have fellowship with the church, though you find that they have grace, it is not sufficient presently to let them in, but tarry a while, and they will have a gift to manifest the work of grace in their souls, though such should not be too long delayed, lest they be too much damped and discouraged.
2. They have power to ordain church officers, '1 Tim. iv. 14.
The hands of the presbytery are the hands of the company of elders, Acts xiv. 28; those elders are called the eldership, er presbytery, so that by the same hands that they admit some into church fellowship, others they admit into office in the church.
8. They do shut the doors of God's house, by excommunieation of notorious and obstinate offenders: Mat. xviii. 17, 18, ' If he neglect to hear the church, let him be to theeas an heathen,' &o. Theyare to deliver them to Satan, as Paul determined oencerning the incestuous Corinthian ; now the care ef the whole church is, and ought to be, to see that they do not suffer among them such venomous persons as would corrupt the whole body, but in special-wise this care belongeth to the elders, some singular accounts lie upon them.
Christ Jesus, writing an epistle to the churches of Asia, he doth in special reprove the angels of the churches, and those doth he blame for tolerating such things as God hateth. Now, if they be principally and properly reproved by Obrist for suffering scandaloas offenders, Rev. ii. 14-16, it is therefore their care to eee that the church
IN A WAY OF OATECHISM.
. be not scandalised with notoriously corrupted members, it lies principally upon them that are to be the guides and rulers in the congregation of the saints.
2. The power of the keys reacheth further ; it doth belong to the stewards' care to see that none in the churches do live inordinately without a calling, or idle in their calling.
It is the elder's office to see that no drone or unprofitable servant be in the church, which may live of other men's labours.
2 Thess. iii. 10, 11, there the apostle taxeth the Thessalonians for a double vice : some walked without-callings, others were idle in their callings.
And this b belongeth to the elders to see to the amendment thereof; it is an act of rale, | 8. A third act of the elders' office is, to prevent and heal all offences in life or doctrine in their own or other churches, Rev. ii. 14, 15, 20.
The angels, the officers of the church, are to see that no Balaamite, no NicoIaitane, no Jezebel, be in the-church; but such they are to heal, either by \ admonition, or else to cast them out of the church. 2 Thes. v. 18,14. This is the proper character of the elder's office: if warning may heal a vice, that member ought not to be ent off; but they are to be cut off if warning or ' rebuke heal not.
The elders are to seek to heal it; for if it be not removed or reformed, it lies upon their heads: and I put it in that they are to help other charches also, if their counsel be required. Churches may require the help of other congregations to heal end remove the offence that pesters the body, if they cannot do it themselves.
When the church at Antioch was troubled about the necessity of circumcision to salvation, and they could not be satisfied in it, they sent to to the church at Jerusalem apostles and elders.
Theapostles are not implied as extraordinary officers, but they-carry all things in an ordinary course, and meet together with the charch, to debate the matter with the church assembly, and there was such disputing amongst them ; if they had spoken by divine testimony, what needed their disputation?
The word of one apostle might have quelled all contradiction ; but they send to them as to a church, and it is a precedent for other churches ; and therefore, in that the elders are named, itis their care to look to such errors.as arise in other churches if they be required, and it is also their duty, acoording to the rale of Christ, to go to other churches and deliver their minds.
Acts xv. 22, there you may see that such ought to be the care of the elders, and of one church over another,.as that if any church should send to them for their counsel, they are to do what they can for the redressingof errors amongst them, and they may set in order such things, and send chosen men from amongst themselves unto other congregations, as to answer by word of mouth what hath been agreed upon.
This belongeth to the elder's office; but in case other churches should be careloss of inquiring after the counsel of other churches, it will be the part of one church to admonish another, out of the liberty that one church hath in another,
' and the necessity that lies upon all to neglect no good means to preserve the household of God unspotted.
But how cometh it to pass that all the churches are called one church? Mat. xviii. 18.
Doth it not shew thus much, that all churches have a like power, andthat all churches should have : a like care over one another's good? So this was prophesied of old of the .
| churches of the New Testament: Cant. viii. 8, 'We have a little sister, and | she hath no breasts,' &c.
What if a church hath no breasts?
And what if | | she should use means, apd not be able to procure breasts? What if she i should be content to live without breasts, should other churches let such a church alone? The church doth complain, ' We have a little sister, and she
| hath no breasts; what shall we do for her?'
This is the mutual care that i CHURCH ORDER EXPLAINED one church should have of another; whatever defects they see a chnrch lie under, they might labour to supply them.
It was Cain's profane spirit that said, 'Am I my brother's keeper ?' and it savoureth of the rancour of Cain's spirit to say, What hath one church to do with another?
Is it nothing if one church want officers, breasts to give them suck?
If there be in you spirits of sisters, if the blood of Christ run in your veins, you may not put off the state of other churches, as impertinent to you.
It is therefore the care of elders, that are officers in the churches, for to be ready to help other churches if they do require them; and if they do not require them, yet by all means what they can to help them, and reform what is amiss amongst them.
4. That part of the officers is to prepare matters for the church's consideration, and to moderate matters in the church assembly.
First, to prepare matters for the church's consideration, Acts xxi. 18.
They knew Paul must come before the church, therefore they meet to prepare matters for it, that he might not raise an offensiveness in the chnrch.
When they meet together, the elders are to take care that things might be so carried that there might be no disturbance; they must so fit them that there may be little noise, and that the church's answer may be without exaggeration, eontention, and \ disturbance ; that things may be ordered with the most care, with the least
| offence to edification ; and they are to order the seasons of speech and silence in the church.
Acts xiii. 15, 'The rulers of the synagogue sent,' &e., 80 that they open the months of men, and by the same power do also shut them again.
They who call for speech may call for silence; he that shutteth, he may also open; he that openeth, he may also shat.
.They also propound matters to the congregation, Acts vi. 8; and what the apostles did as elders, the same may also elders do.
It is the elder's office to feed the flock of God with a word of admonition, for we heard before that all the elders were to beapt to teach and able to convincean adversary, Now whatword doth remain for them?
Nota word of exhortation nor doctrine, for that belongs to pastors and teachers; but the apostle expresseth it, 1 Thes. v. 12,
' Now we beseech you, brethren,' &c., where he distinguishoth between them that labour and them that rule: 'know them that labour among you,' that is, your pastors and teachers; and 'know them that are over you,' that is, your ruling elders.
And what work do they?
They rule principally by a word of admonition ; that is, such a word that warneth every man in his place to take up some calling, and to be diligent in his calling, to be able to teach this or that to be lawful or unlawful.
This is he both able and fit for to do, and this he ought to do according unto God, Acts xx. 81.
Paul propoands his own example to them, how he ceased not to warn day nor night with tears: and this warning is a principal part of rule, and therefore when good Lot did but sadly admonish those lewd persons, Gen. xviii. 19, they said, Shall he judge and rule ?
So that this is the work of the elders, to admonish the ' church.
Finally, when they are called for, they are to visit the sick brethren, and to pray over them, James v. 14, 15; being called for, they ought to speak some word of edification to the sick, and to pray over them, and God hath promised to heal them both in soul and body : ' The prayer of faith shall save the sick.'
As for anointment with oil, it is not ceased, as is the gift of miracles, but it is a marvellous strong promise that is given to the prayers of the elders of the church, for the Lord did know that this ordinance would
' be despised; and to prevent it, the Lord doth marvellously encourage them to the use of it by the promise of this very blessing, that ' the prayer of faith shall save the sick; and if he hath committed sins, they shall be forgiven him ;' so that it will be a wholesome medicine both to soul and body.
Not that God doth promise that this shall ever be granted, for then men should IN A WAY OF CATECHISM. never die when they send for the elders to pray over them; but they shall find it tobe a usual blessing to the honour of the elder's offico, that at their prayer for the sick the Lord will raise up their estate and strength again, though it seems desperate.
Thus you see the whole duty of these ruling elders, and how they are to assist the pastors and teachers in all other acts
: of rule besides word and doctrine.
\ Use 1. From hence observe the great bounty of God unto pastors and | teachers, that God hath not left them alone in the church, as Martha com- | plains to Christ that Mary had left her alone to serve.
The ministers of the church have no such cause to complain, for as he gave the Levites to the priests to help them in their service, so hath he given ruling elders to such as labour in the word and doctrine, that they might have assistance from them in ruling of the church of God.
Use 2, It may serve to answer a cavil that some havo against this office, who say that if God hath given these officers to the church, he would have i then set down the limits of their offices, and not have sent them forth with : illimited power ; to which it is answered, that their power is strongly limited, as a stewardly or ministerial power and office.
It is the power of the keys which Christ hath expressed in his word, and it consisteth in theso things that have been spoken of God's house, to open and shut the doors of God's house by admission of members, &c. (ut prius),
This is such n rulo as is no small help to the spirits and hearts of those that labour in doctrine, and no small help it is also to the whole church of God; and when they are wanting, many evils will grow, and those without possibility of redress and amendment, much idleness, much confusion, many offences.
Though other ministers have been in the church, we may see how much in the want of these officers the churches have been corrupted.
Use 8. This serveth for instruction to the elders, to shew them what bounds God hath set them in their calling, as hath been said, that so they may walk according to God in them.
Use 4. It doth enforce a duty lying upon all the members of the church, to submit themselves to them in the Lord, as becometh saints.
Members ought to submit to their trial; it isno arrogancy for them to deal with those that are to be admitted into the church, to lay hands upon officers; and think it not a hard matter that they should be thus careful of setting men into their callings.
It is no transgression of their bounds to prepare matters for the church, to moderate the carriage of matters in the church assembly by their wise direction, and it will be then the part and duty of the people to submit to their elders in these things.
From this ground it will appear to be a swerving from the rule for men to give way to their spirits and tongues to speak in the congregetion, though their matters be good, before the door be opened by him that hath the keys, otherwise itis out of order.
They ought not for to speak without the consent of the elder; and if the elder see that it tends to confusion and disturbance, he may as reasonably put an end to it, as at first he opened a door for it.
Obj. But suppose that all the elders be in the same transgression, and they will not hear any admonition ; if then, before I can declare it to the church, I must crave leave of them to speak, they will not give it me, may not I then declare my grievance to the church without them ?
Ans. If all the officers be im an offence, and if they will not hear thy private admonitions, then tell the church of them.
If Peter himself offend, and Peter will not hear thee, tell the church of Peter.
Christ alone and his church is king and judge in such a case; then doth their power return to the church from whence they first received it; but if the elders be not OHUROH ORDER EXPLAINED delinquent, nor possessed with any sinful prejudice, then must they moderate the carriage of all matters in the church assembly, otherwise there would be no end of speaking and confusion, if every man might open a floodgate of speech when he would.
And when we see further what lieth as a duty upon sick persons, that they must not neglect to send for the elders of the church, for we see how strong the promise is when they are sent for in faith, with expectation of e blessing from an ordinance, and they pray over them in the name of the Lord. And lastly, as brethren ought to receive admonition from the hand of any brother, so surely they ought not to despise it from the hand of an elder.
1 Thes. v. 12-14, there the apostle shews them how willingly and surely they should submit to such, with due attention and reformation, according to God.
Quest. Whatmannerofmenhath God appointed to be called to thedeacon' soffice?
Ans. Men of gravity and good report, not given to dissimulation nor to wine, nor to covetousness; men full of the Holy Ghost and wisdom, holding the mystery of faith in a pure conscience, keeping their household in good rule, having such wives as may neither dishonour nor corrupt their calling; not slanderers, but grave, sober, and faithful in all things.
Enxplication. This fall description of the state of the deacon's spirit is expressly laid down in two places of Scriptare, 1 Tim. iii. 8-12 and Acts vi. 8.
First, they must be men of gravity.
This word, translated grave, doth imply three things: 1. It is opposed to lightness.
A deacon must not be light in his gestures, in his speech and apparel, but be grave.
2. It is opposed to wantonness; they must be retired, and clean from all wanton dalliance.
8. Comeliness; the word signifies reverent and venerable.
He must neither be light in his own carriage, nor in the hearts of other men.
The word cometh from word that signifies to worship.
He must not be light in his own disposition, nor in other men's apprehensions.
Him whom you would slight is not venerable (ciuv), which is required of a deacon.
Secondly, he must be 'of honest report,' Acts vi. 8; men gravely borne witness unto, so signifies the word (uagrugovuévous).
They must carry a good report with them wherever they are known.
Thirdly, they must not be given to dissimulation, not double-tongued.
In charches of great multitudes, where many are to be maintained by their hands, he may promise something to some which he may forget or not be able to perform.
His word must be as his oath or vow; if it be gone out of his mouth, it must stand inviolable.
He must not pretend more care for the poor than there is need, nor promise that he is not able to perform.
A man is double-tongued two ways: 1, when his heart differs from his tongue; 2, when his tongue differs from his tongue at several times, when the first thing was right and trae.
He must not be given to wine; for so he may come to waste, not only his own estate, but the stock of the church, and that is contrary to the spirit of a steward ; nor to . covetousness, for that will overwork his honest heart to divert the church's stock from the church's service, and to employ it for his own ends. Therefore this is carefully to be avoided, these are his moral virtues.
Now, for his spiritual endowments, he mast be' fall of the Holy Ghost, and wisdom,' Acts vi. 8.
He must be fall of the Holy Ghost, which implies, 1, thata man must be empty of his own spirit, for else he cannot be full of the Spirit of God.
A vessel cannot be full of wine and water too; therefore he must be empty of every Inst, and of himself.
2. He must abound in all the gifts of God's grace; and not only be fall of gifts, but of the Holy Ghost himself.
For gifts will grow rusty, dead, powerless, and unprofitable, and we hall turn them to our own ends; but he must be full of the Holy Ghost, not fall of faith, patience, &o., but of the Spirit of faith, and full of the Spirit of God,
IN A WAY OF OATECHISN. to put life into all his graces: 1 John iv. 4, 'Greater is he,' &e.
It is not his gifts, but his person, Rom. viii. 11.
It is not gifts that raised Christ from the dead, but the eternal Spirit.
Now, then, the eternal Spirit of God must rest in the heart of a deacon.
A deacon may be put to sudden expressions; and if he be not full of the Holy Ghast, he will not well rule his own gifts.
The more pure any grace is, the sooner it is wrecked, unless it be carefully handled and guided according to God.
A man is then full of the Holy Ghost when he doth not content himself with gifts, that he hath a gift of prayer and of edification, and a spirit of diligence, but when he finds himself still empty for all this, but as he continually desires fresh supply from the Holy Ghost.
If in abundance of gifts I find myself empty, and I am sensible of my own unprofitableness and inability to do any good, then am
I not only fall of the gifts of God, but of the Holy Ghost, to carry them anend with strength.
8. And this implies such a strength of grace and spirit, that it carries him above the world, above all lusts, above all temptations, all credit and reputation, and whatsoever he meets withal, and he is carried with fall sail steadily and strongly to God's heavenly kingdom; whatsoever is put into his hand, he is carried an-end with speed and strength above all difficulties.
4. A man is full of the Holy Ghost when he is ready to utter spiritual things upon all occasions; for 'out of the abundance of the heart the mouth speaketh.'
When man is full of the Holy Ghost, there is a law of grace in his lips.
And there is reason that a deacon should be thus full of the Spirit, for many times the members may grow worldly with whom they are to deal, who then should speak a spiritual word of quickening to them; i and also they are to deal with the poor-and with the sick, and therefore had need to deal with their souls as well as with their bodies.
Job xxxii. 18, Eliha, when he was full of the Holy Ghost, could not hold his peace, but must speak.
6. A man full of the Holy Ghost will not respect persons.
A deacon will be apt to respect his kindred, or friends, or countrymen, if he be not fall of the Holy Ghost.
The Levites did not know their own fathers when they had sinned, and they were then full of the Holy Ghost.
A man with his own stock may lawfully have respect to persons, to his kindred, &c., and ought go to do; but if it come to the stock of the church, that being in the hand of a man dedicated to God, now, his hands are the hands of God, and the hands of the church, and therefore he distributes them according to God, as if the Holy Ghost did it, not respecting persons.
There was in the apostles' time more need of wisdom, for they had the charge of all the members of the church.
They had the common stock of all, and therefore were to provide for all they had charge of, and therefore had need to have the wisdom of the whole church, that they might distribute an equal proportion to all.
But when the church was not 80 poor, but men might distribute to the ministers and poor, and yet not sell . their whole estates, yet then also was there need of wisdom to administer the church's treasure; they must aee the burdens of men, and relieve them accord- | ingly.
Nay, in this country, if the deacons have not a public providence, | the poor company of the church may much want; for it is some men's sinful
| modesty that they will perish almost rather than ask.
Therefore they being | the church's stewards, must see that every one hath such a comfortable pro- | portion of estate that he may attend to the things of God and to the edifica- ' tion of his own soul, and not be disquieted in his spirit.
We must not serve tables, saith the apostle; but it is the deacon's office.
The Holy Ghost speaketh more of the deacons than of the pastors and teachers, for they have not so much need of this kind of wisdom as the deacon hath; therefore they
| had need cast an eye to see what men's tables be, and 80 accordingly as CHURCH ORDER EXPLAINED they may comfortably provide for them, that so they may bless God, and attend to God's ordinances (keeping the mystery of faith in a pure conscience).
Must he be such now? will you say.
The whole doctrine of religion is a mystery to flesh and blood.
His conscience being a pure and precious vessel, the mystery of faith should be so kept that he may be as exemplary in his place for this as for wisdom.
And the reason is this, because that in the persecution of the churches the deacons have been hunted after, partly to know what was the church's treasure, that they might confiscate it, and partly because they think them more excellent than other men, being called to public office; and therefore the deacons have been put to exquisite torment, as Lawrence the deacon, &c.
Now, if a man be called to answer, he had need to be a man of knowledge and faith, and that in a pure conscience, for so he will dash his enemies and hononr his profession.
2. He must hold the mystery of faith, that he may be able to speak a word of edification to his poor brethren, as well as minister to their bodies.
Now, for his family gifts; first, he must keep his house well in order.
If his children be riotous, his servants disorderly, it will weaken the deacon's fidelity ; and besides, public persons must be exemplary both in public and private walking.
For their wives, they must be such as may neither corrupt nor dishononr their calling, nor slanderers; grave, sober, and faithful in all things.
And not slanderers; the word is not devils, not unjustly accusing any body, nor unseasonably doing of it.
If one accuse another unjustly, or without due order, the deacon may grow more remiss in his office to such; and soa woman may corrupt and dishonour his calling.
She must speak well of her brethren and sisters.
Grate; they must not be light in themselves, nor in others' esteem, but reverend and grave.
Sober; the word is the same with vigilant, 1 Tim. iii. 2.
The dencon's wife therefore must be a good housewife, for else she may corrupt his calling.
Sho must also be sober and moderate in meats and drinks, and humble and meek, not high above sobriety, above due proportion and measure.
And faithful in all things; faithful to God, he trusts her ; faithful to men, they dare trust her; faithful to her husband, faithful in speech, in carriage, not dealing unrighteously with anything committed to her hand, but helping forward her husband in the place God hath set him.
Use 1. It may serve to teach the church of God what manner of men they are to choose into this office ; and, 2. It teacheth deacons how they are to behave themselves whom God calleth to this office, and what their qualifications ought to be, and what they are to grow up unto, that so they may faithfully discharge the trust that God and his church have committed unto them,
Quest. What is the office of a deacon ?
Ans. To receive the offerings of the church which are brought unto them, and laid down before them, and therewith to serve tables, distributing with simplicity, not only to the ministers of the church, but to any other of the brethren, as their needs shall require, Acts vi. 8,4.
The occasion of their calling was this: the apostles being sent by Christ with fulness of power, being pastors, teachers, elders, and deacons, finding themselves burdened with the deacon's office, which was the lowest part of their spiritual work, they disburdened themselves of it, and said it was not meet they should go to serve tables; therefore to serve tables they laid down to the deacons.
What the apostles did in that office they delegated to them, Acts vi. 84, 85.
It seemeth they sat higher than the people, and every one brought his . offering and laid it down at their feet, and they therefore received.
They went not to call upon the people for such benevolence, nor seek it where it is not to be had, but the members freely offered it, and what they offered
IN A WAY OF CATECHISM.
Such was the manner of the old temple: Luke xxi. 1-8, they cast money into the treasury, where it was received by the officers for that service.
Neh. xiii.{12, 18, there they set down what officers they were the gifts were brought and disposed to, the treasurer, &c., and they faithfully distributed to their brethren.
So David appointed men over the treasury, 1 Chron. xxvi. 20-26; and he gave Solomon the pattern of the treasury, The people brought their offerings, and the Levites received and distributed them, 2 Chron. xxxi. 11-14 ; they were not exacted by the Levites, but brought and distributed as need required; so in the New
Testament Christ first appointed his disciples the apostles for that office, who received the contributions of the church, and therewith served tables, but when necessity required, they laid down that office to others.
To serve tables implies to minister to the necessity of all their brethren, for then they laid all upon the common stock, and they had nothing peculiar, because else they could not provide for the congregation, though a part had been received, as Peter told Ananias.
This therefore was the care of the apostles, to see that every man's table in the congregation was spread.
Now, lest it might be thought that the same course should be taken all ages in the church, therefore it fell out otherwise whilst the apostles themselves lived, that in the churches of the Gentiles which were rich, and men might keep a propriety in their estate and yet maintain the church, they were commanded to put it into a stock every Lord's day what they laid aside for the necessity of the charch, 1 Cor. xvi. 2, and out of that they did prepare the Lord's table, the \ table of the officers and of their poor brethren of their own church and other churches, according to their necessity.
Now the deacon in serving of tables must distribute in simplicity : Rom. xii. 8, 'He that distributes,' &c., which is the description of the deacon.
There is this difference between distribution and contribution: he that contributes gives his private stock and offering into a common treasury, but to distribute is to turn a common stock into pieces and parcels, as every one hath need.
This must be done with simplicity, which implies two things: (1.) It standeth in opposition torespect of persons ; that a deacon should not respect any for country's sake, for kindred's sake, but distribute to every one as he hath need'; (2.) 2 Cor. viii. 2, this word simplicity is there translated liberality, and, 2 Cor. ix. 11, the same word which is here translated simplicity is there translated bountifulness.
A deacon therefore must not distribute with respect of persons, and also with a free and willing spirit, without any upbraiding of any brother or officer in the church, but freely distributing according to the will of Christ and of his ehurch.
The cheerfulness of the giver, and the readiness of his care in giving, may express much simplicity.
Now the deacon is not only to distrii bate to the ministers, though he doth to them, 2 Cox, viii. 15 ; and so they did in the New Testament; for if all the church was supplied by the treasurers, then much more the apostles and officers of the church.
Object. Gal. vi. 6, ' Let him that is taught in the word communicate to him that teacheth him in all good things.'
Ans. The word is not distribute, but communicate, that is, put it into a common treasury, 1 Tim. vi. 17, 18.
There is difference between distributing and communicating : to communicate is to lay a parcel of the estate into a common stock, 'be ready to communicate ;' but to distribute is another thing, which they may have occasion to do here and there as they
'gee any have need of that which is put into the common stock ; and therefore the apostle's meaning, Gal. vi. 6, is not to distribute, but to communicate according to a man's estate and the church's occasions.
1 Tim. v. 17, there VoL, XI. xk | '$14 CHURCH ORDER EXPLAINED is a care to be had of the officers of the church; that which is given must be given as an honour and due, not grudgingly, but freely and readily.
Those that are officers must live off their labour.
Besides, the officers are to distribute to every one according to his need and use, not only necessity, but . according to his expedient use, Acts iv. 85.
This was never counted alms in the church or mercy, but a matter of justice and equity, whether to their own church or the members of other churehes in their need, with consent of the church, Rom. xv. 26,27.
The apostle giveth this contribution a name far off from alms or charity, for he calleth it a service and grace of God to be able to communicate to the necessities of the church, 2 Cor. ix. 12 and viii. 19.
Use 1. To teach you true discerning of the corruptions that have been brought into the office in time of popery, wherein it hath been imposed upon them to teach and baptize, some to rule, yea, overrule the officers of the church and the church itself, so that very few of them have a hand in serving of tables, a burden which the apostles perceived they were not able to bear; that is beyond the institution of Christ, and therefore an invention of man's brain, and will never do good to the church of God.
Object. Philip preached and baptized, Acts viii. 5, 12, 18, and if 80, why might he not also be a ruler ?
Ans. He was not only a deacon, but when the office was laid aside by reason of the persecution, then God called him forth to be an evangelist,
Acts xxi. 8, and therefore he may not be a pattern for deacons in other ages.
It is a like abuse that in some churches they have instead of these collections* for the poor, who receive not the contributions, but gather them and distrain for them, and that not for the ministers, but for the poor only. This never doth good in the church ; but it falls out that all the collections made by the church will not maintain the poor of the church, but they are forced to beg abroad.
God marvellously beareth witness to his own ordinance, that either there shall be no poor, or if there be, God so blesseth his ordinance that a little church hath well provided for all her poor, yea, sometimes to the relief of neighbour congregations.
Use 2. To teach deacons to cast about how all the tables of the congregation may be provided for, not only the Lord's table and the officer's table, but also the tables of the poor brethren, who, though they make not known their necessity, yet the deacon's care should be to see that they be provided for of things sufficient for this natural life, and therefore to provide that they may have gardens and planting grounds, &&., by which they might live.
Use 8. It behoves all the members of the body, that ought to have a care one of another, to see that there may never want provision in the deacon's hands to provide for all the tables in the churches, and to see that there never want bread in God's house ; and then God hath promised, Mal. iii. 9-11, that he will open the windows of heaven and pour ina blessing.
It is forbrethren of higher degreeto see to the treasury of the churches, Gal. vi. 10, that so no member of the church may want convenient supply; and where there is meat in God's house, there shall never want meat in any man's house.
He is a faithful God, and he hath said it: 'Prove me now, and seo if I will not open the windows of heaven,' &o.
Use 4. To provoke the deacons, when strangers come over from other churches, to see that none of them want convenient harbour among our cangregations, especially when there is only care needful, no charges required.
Quest. But is it not the deacon's office to shew mercy with cheerfulness?
Yes, verily, to their brethren in misery; but that part of their office they chiefly perform by the hand of the widows chosen into the number, who * Qn. 'collectors' ?—Ep.
IN A WAY OF CATEOHIEM. are therefore called the deacons or servants of the church.
The deacon is to shew mercy with cheerfulness, Rom. xii. 8, He must not stay till his brethren be in extreme misery, but beforehand prevent them with some seasonable relief, as may save them out of the hand of such extremity.
A small matter will strengthen a house when it is undershooted, but when it is down, then a great matter will not do it.
So it is with a poor brother's estate; therefore, in ordinary course, distribution in time should prevent it; but the members will be sick, and sometimes sick of long diseases, and poor brethren will be sick as well as rich, and then there is room for shewing of \ mercy ; but where there is no misery there is no need of mercy, but when danger, long sickness, danger of death, extreme wants fall upon brethren, then must the deacon shew mercy, and that with cheerfulness
; that is, not gradgingly, nor of necessity.
That word cheerfulness implies, that whereas the brother standeth in need of the church's love in way of mercy, this cheerfulness distributes it readily, freely, joyfully, and not rejoicing in his misery,
' but in that he hath to relieve him withal.
This grace adorns a Christian much.
Micah vii. 18, God describes himself by it, that he delights in mercy, when he hath occasion to shew mercy.
That is the work ho delights in.
Though the sins of his people be many, and his anger is provoked against them for the same, yet he sheweth mercy, and that with delight in it.
Luke xv. 20, the father was moved with compassion, and ran to meet his son, and kisses him.
When the soul is very unfit to receive mercy, then he runs to his son, and kisses him; and that which God sheweth to his sons in misery, he calleth on us to shew the like, that so we may be like him; and the reason is great the church offers in shewing mercy, that they should do it with cheerfulness.
1. God's example requires it, as you see before.
2. The brotherly affection that should be between the members of the Lord Jesus requires the same.
How busy is every member of the body to procure help and mercy to any member that standeth in need?
Now God calleth us to be members of one body, and commendeth this work of mercy to the deacons ; and they should come readily and cheerfully to this work, to shew mercy to those that are in misery.
8. From the great recompence that God poureth upon his church and the officers, when he seeth them doing of works of mercy with cheerfulness. Micah vi. 7, 8, God cared not so much for a thousand sacrifices, but that-he loved that men should love mercy, and be diligent to shew it.
But this part of the office, &., 1 Tim. v. 9, and these widows are taken into the number of the deacons. The apostle speaketh not of widows to be relieved, for so a widow of thirty or forty may stand in need by sickness, or any other misery ; but of such widows as are chosen
© into the number of those that are to shew mercy with cheerfulness, and these are the widows or servants of the church.
Rom. xvi. 1, it is translated servants, but the word is deacons.
There was a church at Cenchrea, an haven by Corinth, and Phebe was a deacon there; and the servant of the church implies the thing : for a woman may not teach nor rule in the church, and therefore she must be a deaconess; and the apostle giveth her this testimony, that she had been a succourer of him and of others also.
Now this succouring is to those that are cast down by sickness or sores, to look to them, and to provide them tables; and none are so fit for this, as skilful, pitifal, and compassionate widows; they aro fit to minister succour to poor brethren, to them that have none of their own kindred to provide for them and relieve them.
Such are to be taken into the number of the deacons.
This was the practice of the primitive church long after tho apostles' times.
Quest. What manner of widows hath God allowed to be chosen into this number ?
CHURCH ORDER EXPLAINED Ans. Ancient widows, of threescore years of age, well reported of for good works, for nursing of their children, for lodging of strangers, washing the saints' feet, for relieving the afflicted, for diligently following of every good work, 1 Tim. v. 9.
First, they must be threescore years old, and the reason is, 1. Because they must be dedicated to the church's service; forin those hot countries many were sick of pestilential fevers ; again, they were often in wars, and therefore many poor members might come maimed; as also many were called before judgment-seats, and there beaten and dismembered, and so need succour.
Now, therefore, he would not have her that is chosen into the office to have an husband, for such have families of their own to look unto; and she must be one that is past marriage, for when they are called to an office, they should not easily lay it down again. And this reason the apostle giveth, for the younger women wax wanton against Christ, and will marry. They having many pagans about them, the young women taking affection to them, they would leave their faith and their office to marry them; therefore he would have them to be past marriage.
2. From the vanity that would befall younger women.
If they had no employment of their own but only public, they would then be fit for the devil's work, they would go about from house to house, and be busy-bodies ; but elder women would be graver than to talk of every thing they see, and therefore he would have them to be threescore years old.
Now there are four things required of these widows :
1, diligence; 2, tenderness of affection; 8, lowliness in mind; 4, that she diligently follow every good work.
She must be a painful woman, and take pains about a sick body, and therefore the apostle would know whether they had nursed their own children or no; for many women will not, though God gave them breasts.
They will not have their sleeps broken, neither can they tarry long at home.
But if a woman cannot endure to do servile offices to her own children, she will never endure to do service to elder bodies ; therefore she must be one that hath nursed her own children.
2. Tenderness in affection to those that are in misery.
She should be full of courtesy to all, of mercy to those that are poor and in misery; therefore the apostle would know whether she had lodged strangers or no. There is not the poorest woman but, be she loving, at one time or other she shall have strangers.
And a deaconess must not be churlish nor covetous ; for if 80, they that are succoured by her will find but little mercy, and slender provision ; she will divert the church's portion, and which the deacons commit to her, to herself; and therefore she must be one that hath entertained and lodged strangers.
But the apostle would further know whether she relieved the afflicted also or no ; for a man may lodge strangers for his own honour's sake, but to relieve the afflicted, argues not only courtesy but mercy also; and therefore, when such are in office, they will do it with more mercy.
You will say, By this no poor woman shall be called to this office, for they can telieve but few.
'True, poverty is a great hindrance unto it; but the poor widow which cast more into the treasury than all the rich men did, she may have her poor mites.
Suppose she hath no money, yet she can tend them, provide their diet, and do such like things for them ; and is a woman ready to do this?
Some may relieve with money, some with apparel, some with counsel, and that the poorest may do.
Courtesy and mercy is the second property which is required in a widow, to be chosen into the number of the deacons.
8. Lowliness of mind.
Therefore, saith the apostle, ' If she hath washed the saints' feet,' Gen. xix. 2, and xliii. 24, and xxiv. 82.
And this Christ charges upon Simon, Luke vii. 44, that he had not done unto him.
In IN A WAY OF CATECHISM.
| those countries theywore no stockings and shoes, but sandals tied about the bottom of their feet; and their first entertainment was when they came to any place, to wash their feet; therefore the widow must be such an one
. that hath washed the saints' feet, and must do any humble service to them.
This is not useful in this country, but implies she must not skue at any poor service, or fulsome or mean office, that may concern the comfort of a weak or sick brother.
She must be diligently following every good work. This is not every good woman's care and practice. There is not any conference, but she will be one
| there ; not any day of humiliation, but she will be one at it. This is the main thing he commendeth; she must be one ofthe foremost at every good work, and she follows it on till it comes to some perfection. This woman is fit for this service, this is a work of fraitfulness and godliness; nay, she must be well reported of for all these, for many an one is given to these things, but is not known so to,be; therefore she must be known.
That is required of all officers, of elders and deacons, and so of widows.
Public officers of the church must be of good report, of a good name and fame, for that is the honour of the Lord Jesus Christ.
This good report is the cognisance and badge of a godly soul ; so much faith as there is in the heart, so much good report there is of a man in the mouths of men.
Heb. xi. 2, faith and the fruits of faith brought the elders unto a good report; and the ground of this is, no man liveth by faith, but he liveth by Christ, and hononreth him ; and the more a man honoureth Christ, the more will Christ honour him; and therefore a faithfol Christian never wants a good report, but he is a crown of glory wherever he doth come.
He walks in a humble frame, for that is the life of faith, and fruitfal unto men, and thus he cometh to have a good report, and then will Christ have no dishonour by administrations. They that speak evil of such a man, their own consciences bear witness against them, and therefore these widows that are to be chosen to this office are to be well reported of.
They that speak ill of such men as are humble and fruitful in their course, and do all for the glory of Christ, they are either brutishly ignorant, or such as sin maliciously against the Holy Ghost.
Humility and love never went without a good name from the' heginning of the world, nor never will to the latter end of the world.
Use 1. This doth reprove the popish mannerof their kind of cloisters, for this place of the apostle was the foundation of their nunneries.
When the apostle said they must be of threescore years of age, a council afterwards decreed they should be forty years old; afterwards, because the apostle saith, she must be one that hath been the wife of one man, therefore they thought virgins would be better, for that state was more honourable than marriage, and they backed it with that of the apostle, 1 Cor. vii. 88, 'He that giveth not his virgin in marriage doth better,' &.
But then these are not fit to tend sick persons.
And then that flew in their consciences how to make that good, 'she must be threescore years old,' and therefore they ordained a prioress, an ancient woman, to be over all the rest; and because these could not tend to the sick persons, therefore they should help the church with their continual prayers.
This is the order of their cloister virgins, and this is the delusion which the devil built upon this sacred ordinance.
Instead of holiness, they have become sinks of all uncleanness and abominations.
Use 2. Observe what is the honour Christ reserveth for the best women.
Suppose that she hath nursed her children and lodged strangers, &c., say she be well reported of for good works.
This is the sum of her preferment.
Christ calleth her, when she is threescore years old, to work and to minister to the church in the homeliest office, to be the right hand of the deacon in CHURCH ORDER EXPLAINED shewing mercy with cheerfulness.
Some that were high-spirited would think within themselves, that, should they that have done thus and thus now come to this, how would their spirits rise in indignation against God's ordinance; but God thinketh he doth us the greatest honour when he putteth us into any office, to be put into a spital to tend upon sick persons.
Little do men think what honour God then putteth upon them.
It is a gréat honour to be . doing good.
If you have been diligently following every good work, you are at the last the fitter to be put into this work, Luke xvii. 7-10.
It is Christ that is to eat and drink in these poor Lazaruses; he is to be washed.
She that is wearied in the field of Christianity for threescore years together, let her betake herself a little to God's work, and then she shall rest for ever in God's kingdom.
And this trains up a woman to holiness of mind after many years' continuance in any employment, and God will reward it abundantly.
Use 8. To teach the church what kind of officers you yet want. You have yet none of these widows; the church hath sometimes need of such, and great need too, or else God would not have appointed the office. Many come from the ships sick, and have no servants, and we may have amongst us many of our own brethren sick to be looked unto; therefore we are to desire this of God, that he would supply us with such in due time, of such years and strength as may be fit for this employment.
And also, you see whom and what manner of persons you are to choose unto this place in the church.
Use 4. To teach women what God calleth them to do.
God looks whether a woman nurse her children or no: it helps you to preferment in God's eye; they must not put out their children if God give strength and ability themselves.
Love hospitality, not only to poor and kindred, but to strangers also; help the afflicted, relieve them with your purses, counsel, apparel; think not scorn to do a work of love, live by faith, grow hamble and diligent in good works; so you shall have good report, and be called mothers in Israel: so was Deborah called.