“Let not a widow be taken into the number under threescore years old, having been the wife of one man. Well reported of for good works… if she have lodged strangers, if she have washed the saints’ feet, if she have relieved the afflicted, if she have diligently followed every good work.”
1 Tim. 5:9-10
“I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea… that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many…”
Rom. 16:1-2
“…let them use the office of a deacon, being found blameless. Even so must their wives [Greek: women] be grave, not slanderers, sober, faithful in all things.”
1 Tim. 3:10-11
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Subsection
Ordinances, Order & Policy of the Church
Superintendents
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Order of Contents
Articles 4
Quotes 10+
Latin 5
Historical Theology 4
Rom. 16:1-2
1 Tim. 3:11
1 Tim. 5:9-10
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Articles
1500’s
Bullinger, Henry – 10th Sermon, ‘Of Certain Institutions of the Church of God; of Schools; of Ecclesiastical Goods, and the use and abuse of the same; of churches and holy instruments of Christians; of the admonition and correction of the ministers of the Church, and of the whole Church; of matrimony; of widows; of virgins; of monks; what the Church of Christ determines concerning the sick; and of funerals and burials’ in The Decades ed. Thomas Harding (Cambridge: Parker Society, 1850), vol. 4, 5th Decade, pp. 478-526
Polanus, Amandus – The Substance of Christian Religion… (London: Field, 1595), pp. 168-69
‘Concerning the Disposers of the Church Goods’
‘Concerning Deaconesses’
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1600’s
Rutherford, Samuel – pp. 172-74 in The Due Right of Presbyteries… (London, 1642), pt. 1, ch. 7, section 7, ‘Of Deacons’
Rutherford here argues that (1) the 1 Tim. 5 widows were not simply worthy receivers of charity, but (2) were a non-ordained office of persons being paid for their work in serving the Church and the indigent.
van Mastricht, Peter – bk. 7, ch. 2, section 22, ‘4. Deacons’ in Theoretical Practical Theology (RHB), vol. 5, p. 270
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Quotes
Order of
Cartwright
Vermigli
Willet
Gillespie
Rutherford
Edwards
London Presbyterians
Baxter
Allestree
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1500’s
Thomas Cartwright
A Reply to an Answer made of Mr. Doctor Whitgift Against the [Presbyterian] Admonition to the Parliament (1573)
‘To the next section beginning in the 38th page,’ p. 41
“And if St. Paul in the choice of the widow to attend upon the sick of the church, which was the lowest office in the church, requires not only such a one as is at the time of the choice honest and holy, but such a one as has led her whole life in all good works and with commendation, how much more is that to be observed in the minister or bishop of the church…”
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‘To the sections beginning in the 118th page and holding on until the 123rd page’, pp. 191-2
“There remains to speak of the widows which were godly, poor, women in the church above the age of 60 years for the avoiding of all suspicion of evil which might rise by slanderous tongues if they had been younger (1 Tim. 5:9). These, as they were nourished at the charges of the church, being poor, so did they serve the church in attending upon poor strangers and the poor which were sick in the church, whereof they were widows.
Now although there is not so great use of these widows with us as there was in those places where the churches were first founded and in that time wherein this order of widows was instituted, part of the which necessity grew both by the multitude of strangers through the persecution and by the great heat of those East countries, whereupon the washing and supplyng of their feet was required: yet for so much as there are poor which are sick in every church, I do not see how a better and more convenient order can be devised for the attendance of them in their sickness and other infirmities than this which St. Paul appoints that there should be (if there can be any gotten) godly, poor widows, of the age which St. Paul appoints, which should attend upon such.
For if there be any such poor widows of that age destitute of all friends, it is manifest that they must needs live of the charge of the church, and seing they must needs do so, it is better they should do some duty for it unto the church again than the church should be at a new charge to find others to attend upon those which are sick and destitute of keepers, seeing that there can be none so fit for that purpose as those women which St. Paul does there describe: so that I conclude that (if such may be gotten) we ought also to keep that order of widows in the church still.
I know that there be learned men which think otherwise, but I stand upon the authority of God’s Word and not upon the opinions of men be they never so well learned. And if the matter also should be tried by the judgement of men I am able to show the judgment of as learned as this age has brought forth which think that the institution of widows is perpetual and ought to be where it may be had and where such widows are found. Indeed they are more rare now than in the apostles’ times: For then by reason of the persecution those which had the gift of continency did abstain from marriage after the death of their husbands for that the sole life was an easier estate and less dangerous and chargeable when they were driven to fly than the estate of those which were married.”
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The Rest of the Second Reply of Thomas Cartwright Against Master Doctor Whitgift’s Second Answer Touching the Church Discipline (1577), ‘That the Church Government by an Eldership in Every Congregation is by the Ordinance of God & Perpetual’, p. 54
“After he [Cartwright’s opponent] says that ‘those words cannot be extended unto all the precepts,’ first because, ‘the office of widows should be then necessary:’ But he does not consider that St. Paul ordains them not simply, but upon condition.
If he [Paul] had instituted the eldership with condition, if he had ordained that office [of elder] rather for the maintenance of the persons themselves than for the service of the church, if he had left so small choice of those to this office, as to that, namely that none might be chosen but poor, none but destitute of all friends, none under the age of sixty years: then he [the opponent] had said somewhat. And even now the perpetuity of that commandment touching widows remains in that sort [as] it was given: that is upon condition.”
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Peter Martyr Vermigli
The Common Places… (London, 1583), pt. 4, ch.1, ‘Of Diverse Ministries of the Church’, p. 8 on Rom. 12:8
“‘He that shows mercy, let him do it with cheerfulness.’ And this seems to have been the office of widows and of old men, which were to that end maintained by the Church, that they should take care of strangers and of them that were sick. For good cause he commands these to have cheerfulness. For men that be weak and afflicted, are much relieved if they see their necessities are ministered unto with cheerfulness… Thus much spake Paul concerning the public ministries of the Church…”
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1600’s
Andrew Willet
Hexapla, that is, a Six-fold Commentary upon the Most Divine Epistle of the Holy Apostle, St. Paul to the Romans… (Cambridge, 1611), Biblical Exegesis, ch. 12, 3. ‘The Questions & Doubts Discussed’, 16th Question, ‘Of these several offices here rehearsed by the apostle in particular’, pp. 546 & 548-9 on Rom. 12:7-8
“2. By ‘ministry’, called [Greek]… thereby generally are understood such offices as concerned the discipline of the Church: specially conversant about the body and temporal things, either to relieve their poverty, which was the office of deacons in the distribution of alms, or to cherish them in sickness, which was the charge of widows, whose office St. Paul describes, 1 Tim. 5, or to watch over their manners, which belonged unto the spiritual governors.
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6. ‘He that shows mercy’. 1. Some do understand this generally of all Christians, that they should give chearfully: as Chrysostom will have it the same with that precept, 2 Cor. 9:7, ‘he that soweth sparingly, shall reap sparingly:’ Theodoret, Haymo: but the apostle here speaks of the special offices of the Church.
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5. But their opinion is rather here to be approved which in the first place take the office of deacons to be described, such as were elected by the apostles, Acts 6, and here the office of such, as were assigned to have a care of strangers, exiles, the sick, such were the widows, whom St. Paul would not have chosen under 60 years, 1 Tim. 5. Thus Calvin, Beza, Martyr, Gualter, Faius, Pareus, with others.
Now this showing of mercy: …3. such special works of mercy then are here understood, which belonged to the curing and attending upon the sick, aged, impotent, strangers, exiles, orphans, Pareus.
4. ‘with chearefulnes of heart’, gentleness in words, pleasantness of countenance: for all those are signified by hilarity or cheerfulness, Tolet: so Chrysostom… 3. again, such as were employed in these services, as old men and widows, are naturally given to morosity, and therefore they have need of this precept to dispose themselves to cheerfulness, Pareus.”
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George Gillespie
An Assertion of the Government of the Church of Scotland… (Edinburgh, 1641), pt. 1
ch. 5, on Rom. 12:8, pp. 38-9
“…though it be ordinarily most convenient that the office of attending the sick be committed to women, yet it is not essentially necessary to the office: And as Aretius notes upon the place (Common Places, class 4, ch. 1, p. 746), we may under [Greek] comprehend not only widows appointed to attend the sick, but old men appointed to receive and entertain strangers: Which is also judiciously observed by [Peter] Martyr.
Besides, when the apostle, 1 Tim. 5, teaches what is required in widows, who should be made diaconesses, this he requires among other things, that they be not such as live in pleasures and idleness, and take not care to provide for their own houses, verse 6,8, [Greek], which though Erasmus and Beza turn in the feminine, quod si qua, yet our English translators, and many good interpreters, turn it in the masculine. And surely it shall have more weight if it agree to men as well as women, says Calvin upon that place. Now they who read in the masculine, that which the apostle says there of widows, will not, we suppose, blame us for reading, Rom. 12:8 in the masculine also, ‘He that sheweth mercie’…”
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Male Audis [Bad Hearing] or an Answer to Mr. Coleman, his Male dicis [Bad Speaking]... (London, 1646), ch. 4, p. 35
“The thirteenth and last error [of Coleman, an Erastian] concerns the office of deacons. Not only a widow but a deacon is denied to be a Church-officer, or to have any warrant from Scripture.”
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A Treatise of Miscellany Questions… (Edinburgh, 1649), ch. 5, p. 83
“Diverse resolve that text [Rom. 12:6-7] thus, that first the apostle makes a general division of ecclesiastical offices, ‘prophesy’, comprehending these that labour in the Word and doctrine; ‘ministry’ comprehending those that labor not in the Word and doctrine… Ministry, he subdivides into the office of the ruling elder, deacon, and the other of showing mercy, which was committed sometimes to old men, sometimes to widows.”
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Samuel Rutherford
A Peaceable & Temperate Plea… (London, 1642), ch. 19, pp. 293-4
“Question 9: How is it that you have taken away widows, which was an office established by the apostles? Rom. 12:8. For some say they should be gone, because they were temporary, and the heat of the Eastern countries which caused sickness, required them; but they are not needful now. So says [Thomas] Cartwright. Others make them perpetual, as Fenner; some make them to be women, as Cartwright, some men, as [Walter] Travers, some neither men nor women only, as Beza and Junius.
Answer: The perpetual use of that office we think continues, that is, that there be some to show mercy on the poor, which are captives, exiled, strangers, diseased, distracted, and that there be hospitals for that effect, and surgeons, physicians, aged men and women;
But that widows were officers in the Church, as elders and deacons are, we think no; but that that service may be performed by men or women, as the Church shall think good. Cartwright thinks no other than what I say. Fenner thinks well that the sick should always be cared for, neither by men only, nor by women only, as Beza and Junius think, but by both as need requires.”
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The Divine Right of Church Government... (London, 1646), Introduction, p. 12
“For the choosing of widows that are poor to take care of the poor and sick in hospitals, we think it just as necessary now as then, though no ways if there be none sick and poor in the Church:
But that widows were Church-officers ordained, as were deacons, Acts 6:6, we never thought, and therefore we do not see that the wanting [lacking] of such widows, is the want of a positive institution of Church-policy; for other positive things of policy that should be of perpetual use, and not all of the same kind, and of equal necessity: I see no reason (which I speak for apostles) which were necessary then, and not now;”
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Thomas Edwards
Antapologia, or a Full Answer to the Apologetical Narration of Mr. Goodwin, Mr. Nye… (London, 1644), p. 92
“To the deacon you [the congregationalists] added the church-widow as a distinct officer, and as necessary for the perpetual government of the Church.”
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The Casting Down of the Last & Strongest Hold of Satan, or a Treatise Against Toleration & Pretended Liberty of Conscience… (London, 1647), 17th thesis, p. 76
“Independents themselves, though they hold [that] the substantials of Church government and order ought to be the same in our times that they were in the apostles’, yet they do not in all circumstantials nor accidentals judge [that that] discipline now binds; and I suppose if Hagiomastix had thus reasoned against their Independent government and order, that if that tied us in these days, then we are bound to all circumstances and accessories, as to the number of seven deacons, etc. as to widows just of such an age, etc. or else the office of deacons and widows are ceased in the Church, they would have laughed at him for his folly, and yet this is the way of the man’s reasoning against the command of God, Deut. 13:17, the command itself must be wholly abrogated, or else all accessories and formalities accompanying it Christians are tied unto…
Love, humility, hospitality, are graces and moral duties commanded under the Gospel, and yet all these with many others of the like kind that I could instance in, had in the apostles’ days, those primitive times, some accessories and appendixes, ways of manifestations of them which are now ceased, as the feasts of love, the kiss of love, washing the saints’ feet, etc. in which humility, brotherly love, kindness to strangers were expressed, as proper and peculiar to that condition the Church was then in, and the customs of those countries, etc.”
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London Provincial Assembly
A Vindication of the Presbyterial-Government & the Ministry… (London, 1650), p. 38
“The second text is, Rom. 12:6-8… In which words we have a perfect enumeration of all the ordinary offices of the Church.
These offices are reduced, first, to two general heads, prophesy and ministry, and are therefore set down in the abstract. By ‘prophesy’ is meant the faculty of right understanding, interpreting and expounding the Scriptures. ‘Ministry’ comprehends all other employments in the Church. Then these generals are subdivided into the special offices contained under them and are therefore put down in the concrete.
Under ‘prophesy’ are contained: 1. ‘He that teacheth’, that is, the doctor or teacher. 2. ‘He that exhorteth’, i.e. the pastor.
Under ‘ministry’ are comprised: 1. ‘He that giveth’, that is, the deacon. 2. ‘He that ruleth’, that is, the ruling elder. 3. ‘He that sheweth mercy’, which office pertained unto them who in those days had care of the sick.”
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Richard Baxter
Intro
In seeking a consensus practice amongst men of different views about ruling elders, Baxter:
First lays out a practice about ruling elders that may be practiced and consented to by all.
Second, he defends that even those who do not hold that ruling elders are a Biblically ordained office (e.g. many episcopalians), or appear in the New Testament at all, yet may and should agree that laymen can be agreed upon, appointed (or “ordained”) and delegated to many-such functions by a lesser ecclesiastical (albeit not divine) right (by those who have Church-power to do it), and so fill the substance of ruling elder functions, which are beneficial and may be justified upon that account. It is not immoral to call such persons “ruling elders,” and it may be fitting and appropriate to do so.
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Christian Concord, or the Agreement of the Associated Pastors & Churches of Worcestershire, with Richard Baxter’s Explication & Defence of it, & his Exhortation to Unity (London: A.M., 1653)
The Propositions agreed on by the Associated Ministers of the County of Worcester and some Adjacent Parts, n.p.
“17. It having been the custom of the Church in the apostles’ days, to have ordinarily many officers in a Church, and the private part of the ministerial duty being so exceeding great and of indispensible necessity where it can be performed, and also because it is less satisfactory and convenient for one minister alone to try cases where more may be had, we therefore judge it needful to use all lawful means to procure more ministers or elders than one in each church, even proportionable to the number of souls and greatness of the Word;
And if for want [lack] of men or maintenance, there cannot learned men be obtained, we judge it fit to take the assistance of sober, orthodox, judicious persons of competent ability for private instruction and oversight, and ordained to this work, though defective in learning and less able to publicly teach, and who may leave public speaking to him that is more able and do the more of the less public work, and that such if other maintenance be wanting, may lawfully and fitly labor with their hands:
And as long as we agree that these elders are ordained church officers, and what shall be their work, there needs to be no breach among us, though we determined not of their power in sacraments and whether their office be the same with the teaching elders: Whilst we agree in practice, we may leave men’s several principles in such a difficult controverted point to their own judgments…”
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An Explication of Some Passages in the Propositions, pp. 5-9
“8. Concerning the 17th Proposition (which many will stumble at), I desire you to observe these things:
1. That as we avoid the titles of lay-elders and preaching-elders, so we do purposely avoid the determination of that controversy: Whether Christ has appointed ecclesiastical elders, distinct in office from teaching-elders, having no authority to preach, baptize or administer the Lord’s Supper, though they have gifts?
I confess my own private opinion is that neither Scripture nor antiquity did know any such church-officers: But as I so much reverence and value the contrary minded, as not to expect that my judgment should stand in any competition with theirs, or in the least to sway any man to my opinion from theirs (though upon the concurrent judgment of so many learned men that are of the same opinion with me, I might reasonably expect that other men’s reputation should create no prejudice), so it is nothing to my brethren, nor the sense of our Agreement, what my private opinion is.
We are not so unconscionably self-conceited or divisive as to think we must or may reject all those from our communion that differ in this point from us: or that it is a matter of so great moment that may hinder our fraternal and peaceable Association.
2. We have therefore agreed of the work of assisting-elders, and leave the discussion of their further authority and distinction of their office from teaching-elders, to others.
3. And that each party may well agree to this Proposition, without forsaking their principles, is beyond doubt. For the presbyterians and the congregational party, they both are for such elders as shall rule and not administer sacraments; and though some of one sort [congregationalists], say they may preach:
1. They say not that they must preach where the teaching-elders are well and present;
2. And perhaps it is because they would allow another gifted member to do the like.
And for the episcopal divines, their practice and their writings prove what I say:
For they have ever since the Reformation allowed great numbers of readers in England, of far lower abilities than we express in our Propositions; such as never preached, and some that were fain to labour for their livings in secular employments, as this country knows. And though they allowed them to baptise and administer the Lord’s Supper [by delegation], yet they never affirmed that they must do it when there was an abler minister of the same church to do it. And in their writings they do maintain the lawfulness of placing such reading ministers in chapels or parish churches under able pastors.
So that it’s past doubt that we are all agreed that there may be such officers, or elders chosen to do the work that is here expressed. And if any think it a matter of so great necessity that we agree in our belief of these elders’ further power, as that we must not associate with those that agree not, I would intreat him to tell me why it is not in our Creed? or why it never was in the Creed of any Church? or whether no Church had ever a sufficient Creed so large as to contain all points of absolute necessity to salvation, or without which, we must avoid men’s society? or whether he dare yet put it in his Creed among fundamentals, or points of such necessity ‘I believe that lay or mere-ruling elders are, or are not Jure divino?’ Or whether he accuse not the Scripture itself of insufficiency for speaking so darkly of fundamentals themselves as that the most godly and learned are not able to understand it? And whether he lay not a ground of separation from multitudes of eminent learning and piety, yea from whole Churches which Christ Himself owns and will not allow us to separate from?
4. And observe further that the elders that we here speak of are only assistants to able preachers: we do not say that such may be allowed of alone where there is no other to preach (though what might be done in case of necessity, I will not determine). But if a great Church have one or two able men to preach publicly, and will moreover appoint some sober, godly, orthodox men to help them in private oversight, instruction, admonition and reproof; and if one call these ‘lay-elders’ or ‘ruling-elders,’ and another take them to be inferior ministers, as some sober chapel readers were, I would not quarrel about the notions or titles while we agree about the work to be done. Nor would I dare to reproach them with the name of dumb dogs on one side, or lay-elders (as dumb) on the other.
5. I thought meet also to tell you thus much of my own opinion; that it seems to me the best way (at our first ordering of our churches according to these Propositions) to take in none but school-masters, physicians, or other learned men to be elders (where such are to be had that are meet), and for those of our abler hearers that are unlearned, that it will be fittest first to try them in the office of deacons: both because the office of deacons is most unquestionable to all sorts and parties; and so it will avoid the reproaches of dissenters: and because the apostles made deacons before they ordained any fixed elders of particular churches; and they made abler men deacons than any of us are; and therefore none may think the office to be below him; and because it is orderly to ascend by degrees: and the apostles’ words, 1 Tim. 4:8-13, together with the constant expressions and practice of antiquity, do show that this is a degree to the eldership…
And the danger of misguiding and dividing our congregations by men of weak judgments is so great that I think it much fitter to try them first in an office of known inferiority (for all confess that deacons should be guided by the elders) wherein they may be as serviceable to the Church than to begin them in an office of mere power, wherein they will think their votes to be of equal authority with the most judicious teachers [Baxter did not hold them to be equal], and so may breed contentions or foment errors or factions in the church; and yet be less capable of doing service than the deacons are (See Mr. Noyes, Temple Measured, of the Office of Deacons and Elders).
This course therefore I have propounded to my brethren of this Association; and they think as I do…
6. But the great objection against this Proposition will be (by some) that we allow none to be elders but those that are ordained, and so overthrow mere-ruling elders. To which I answer:
1. These brethren must consider that we are forced for unity to speak indistinctly of all that are mere assisting elders and do not actually preach and administer sacraments, whether they take themselves to have authority to do more (as other ministers) or not: Now they will confess that such inferior or assisting ministers must be ordained: and we cannot now [formally] distinguish [them].
2. I never could learn that it is the judgment of presbyterians or congregational men that it is unlawful to ordain mere-ruling elders. And if they may do it, why should they not yield to it for peace, though they think not that they must do it?
3. I confess I know of no elders mentioned in Scripture without ordination and do despair of ever seeing it proved that the apostles did appoint two sorts of elders, one ordained and the other not ordained. The contrary I doubt not to prove by sufficient induction.
4. Deacons must be ordained that are inferior to elders; why then should not elders be ordained?
5. Let our brethren take heed lest they loose all their hold of that show they have in Scripture for mere-ruling elders (I mean quoad potestatem [as to the power], not quoad exercitium ordinarium [as to the ordinary exercise]), if they once disclaim all those as no such ruling elders who were ordained. It seems then that when the apostles ordained elders in every Church, and when Titus was left to ordain elders in every city, it was no mere-ruling elders that they ordained or were appointed to ordain!
6. I confess I am loath (without more reasons than I yet know) to give the intruders of the ministry so much encouragement as to tell them men may ordinarily be ruling elders without ordination?
For doubtless a man may much more preach up and down in public occasionally without ordination: I mean, more may be said for it. Even some of the most learned episcopal divines think that by the bishop’s allowance private men may preach, and that it belongs more to the pastor to take care what doctrine is taught his people than that himself be the teacher. And most allow the preaching of probationers. And if you add to this that there is no need of ordination to the office of church-governing, I know partly what will follow.
7. Yet a greater doubt is behind, and that is: How we would have these men ordained? I answer:
1. We have not determined of that: We purposely avoid the point of ordination because the distance between the episcopal divines and others is well known in that point: and we resolve not to put such controverted points into our Agreement, lest thereby we necessarily exclude the dissenters. Our business is not now (as is said) to reconcile differences in judgment: much less to divide from those that differ from us: but to practice unanimously so much as we are agreed in.
2. We leave therefore every man in this to his own judgment. Those that are for bishops may be ordained by them with a presbytery, if they can obtain it. Those that are against them, may be ordained by the Associated pastors of that Association, the president performing the action. Those that fear danger from the law of the land if they ordain without authority, may send men to some neighbor county that has authority. Those that will not use the name of ordination may yet use the thing: which is nothing but the solemn designation or appointment of a fit person to the office, by competent men: which is most fitly accompanied with prayer and imposition of hands, where they may be had.
3. To avoid some of these contests, if deacons only be first ordained, as I before mentioned, it will prevent the quarrels that some may else be drawn to by difference of judgment. For many moderate episcopal men will allow presbyters to ordain deacons that will not allow them to ordain presbyters. As for those that will say, These are no true officers, nor to be acknowledged (whether deacons or presbyters) who were not ordained by a bishop, and thereupon will take occasion for a schism in our congregations, I shall speak more fully to their satisfaction anon.”
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“Yea in favor of lay-elders he [Hugo Grotius] asserts (having argued them not to be of divine institution, yet):
1. That they may be lawfully instituted by sovereigns, or by the Church on their permission.
2. That it may be proved by Scripture that this institution is not displeasing to God.
3. That there are examples in pious antiquity, either of this same way, or one very near it.
4. That it is no contemptible benefit that by these elders may be received.
But these [are] to exercise their office with several cautions: 1. Not claiming institution by divine precept. 2. Not usurping any of the power of the keys, nor of excommunication, further than excommunication belongs to the people (executively). 3. That the men be not unmeet. 4. Exercising no external jurisdiction but by public law. 5. Standing as mutable. Thus far Grotius.”
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The Christian Religion expressed: I, briefly in the Ancient Creeds, the Ten Commandments & the Lord’s Prayer, and, II, more largely in a Profession taken out of the Holy Scriptures, containing 1, the articles of the Christian Belief, 2, our consent to the Gospel Covenant, 3, the Sum of Christian Duty according to the primitive simplicity, purity, and practice, fitted to the right instruction of the ignorant, the promoting of holiness, and the charitable concord of all true believers… (London: 1660), The Order & Discipline of this Church, agreeable to the Word of God
“VIII. Once a month we have a meeting of the magistrates, ministers, deacons and above twenty persons chosen annually by the church, as their trustees or deputies: Here the offenders must be accused, and heard, and dealt with before the case be opened in the church. And any that are justly offended with any member, may have church-justice: the magistrates’ presence being only ad melius esse [to the better well-being] and the chosen trustees or deputies being no ecclesiastical officers, nor pretending to divine institution as such: but only the fittest of the people chosen to do those things which belong to the people (who cannot all so frequently meet) and having no authoritative ruling votes.”
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Richard Allestree
The Lady’s Calling... (Oxford, 1673), pt. 2, section 3, ‘Of Widows’, p. 219 Allestree (1619-1681) was an Anglican.
“12. There was in the primitive times an ecclesiastical order of widows, which St. Paul mentions, 1 Tim. 5, whose whole ministry was devoted to charity. They were indeed of the poorer sort, fit rather to receive than give alms; yet the less they could do with their purses, the more was required of their persons: the humbler offices of washing the saints feet, the careful task of bringing up children, and a diligent attendance on every good work. And sure there is parity of reason that those who upon the score of their wealth, exempt themselves from those laborious services should commute for it by more liberal alms.
In the warmth and zeal of Christianity, women of the higest quality performed both sorts of charity, forgot their greatness in their condescensions, yet assumed it again in their bounty; founded hospitals, and yet with a labor of love, as the apostle styles it, Heb. 6:10, disdained not sometimes to serve in them. But these are examples not like[ly] to be transcribed in our days: greatness is now grown to such an unwieldiness that it cannot stoop though to the most Christian offices, and yet can as little soar up in any munificent charities: it stands like Nebuchadnezzar’s golden image: a vast bulk only to be adored.”
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Latin Articles
1600’s
Zepperus, Wilhelm – ‘The Qualifications Needed to be a Deaconess’ in ch. 22, ‘On the Office of Deacons & of Alms’ in Ecclesiastical Polity… (Herborne, 1607), p. 600
Zepperus, who was German reformed, first treats of the office of deacons in the chapter from 1 Tim. 3, and then proceeds to treat of ‘deaconesses’ (note 1 Tim. 3:11) from 1 Tim. 5. He does not put them or par with each other or speak of any ordaining with respect to deaconesses.
Voet, Gisbert – Ecclesiastical Politics (Amsterdam, 1663-1676)
vol. 3, bk. 2, tract 4, ‘Of the Assisting Helpers of a Sacred Minister & of Ministers’, ch. 1, ‘On Deaconesses’, pp. 508-14
Voet here distinguishes between offices in the Church by apostolic ordination and those by way of a fitting practice or custom of the apostolic Church. Amongst the latter are included certain delegated positions (possibly temporary), due to nature needs and necessity, such as is exampled in 2 Cor. 8:16-17; Acts 11:22; 15:1,22,30,33. Voet also includes in this category precentors (who lead the singing of praise), readers of Scripture, and convocators of assemblies, that is, moderators.
Voet distinguishes between those that are of permanent need in the Church, and those that are transient, or temporary. He also distinguishes between those that are more properly occupied around the internal nature of the ministry, such as deaconesses, proponents (those training for the ministry), consolers, catechizers, readers, music teachers and precentors, and those that are more properly occupied around external matters of the ministry, such as messengers, janitors, convocators of assemblies and wardens.
Voet interprets Phebe in Rom. 16:1-2 to be a deaconess, which he connects to the prescriptions about widows in 1 Tim. 5. Voet obviously has no qualms about the term ‘deaconess’, but he nowhere places them on par with ordained deacons.
Voet treats of the other offices of natural necessity in the following chapters:
ch. 2, ‘Of Visitors of the Sick, or Consolers, Proponents [those training or the ministry], Catechists, Readers, Precenters, Wardens, Janitors or Messengers’, pp. 514-26
ch. 3, ‘Of Visiting Examiners, Deputies or Delegates, Correspondents, Presidents, Assessors, Clerks’, pp. 527-8
vol. 4, pt. 3, bk. 2, Considerations on the Governing and Ordering of the Church Respecting its being Erected, Tract 2, Of the Government of the Church, which Ought to be Maintained and Augmented
1. Of the Augmentation and Multiplication of Exercises, Acts and Ecclesiastical Offices 355
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Hiedegger, Johann H.
Locus 27, ‘On the Government of the Church’, section 20, ‘On the Order of Deacons,’ p. 335 in The Marrow of Christian Theology: an Introductory Epitome of the Body of Theology (Zurich, 1713)
Locus 27, ‘On the Government of the Church’, sections 57-58 in A Body of Christian Theology… (Tigur, 1700), vol. 2, pp. 586-87
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Historical Theology
On the Early Church
Article
Schwertley, Brian – I. ‘The Historical Evidence’, pp. 2-17 in A Historical & Biblical Examination of Women Deacons
Schwertley is against female deacons. He here surveys in some detail the complex issues in the early Church surrounding their conceptions and practices of the function of widows in serving the Church, and being an extension of her ministry to the needy.
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On Calvin
Schwertley, Brian – I. ‘The Historical Evidence’, pp. 17-19 in A Historical & Biblical Examination of Women Deacons
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In the Reformation After Calvin
Schwertley, Brian – I. ‘The Historical Evidence’, pp. 19-20 in A Historical & Biblical Examination of Women Deacons
This section highlights the French and Dutch reformed Churches, and mentions the view of a 1600’s baptist.
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On the Westminster Assembly
Schwertley, Brian – I. ‘The Historical Evidence’, pp. 20-22 in A Historical & Biblical Examination of Women Deacons
The Westminster Assembly and divines spoke much to this issue; their strain of reasoning in general is in the trajectory of Rutherford’s thought.
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On Rom. 16:1-2
“I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.”
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Article
Schwertley, Brian – II. ‘The Biblical Evidence’, pp. 50-57 in A Historical & Biblical Examination of Women Deacons
Schwertley is against female deacons. He gives a summary of the 3 major views of this passage on pp. 56-7, namely, that (1) Phebe was an ordained deacon, that (2) she was an unofficial servant, and (3) that she was of the order of widows. Schwertley gives reasons for preferring the last interpretation.
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On 1 Tim. 3:10-11
“…let them use the office of a deacon, being found blameless. Even so must their wives [Greek: women] be grave, not slanderers, sober, faithful in all things.”
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Article
Schwertley, Brian – II. ‘The Biblical Evidence’, pp. 57-62 in A Historical & Biblical Examination of Women Deacons
“If Paul is not referring to the wives of elders and deacons, and is not referring to women deacons in the same office as men deacons, then… The most logical and natural alternative would be to regard ‘women’ as referring to the servant-widow class that assists the deacons by ministering to the needs of women.
[Hendricksen:] ‘… he regards these women as the deacons’ assistants in helping the poor and needy, etc. These are women who render auxiliary service, performing ministries for which women are better adapted…’…
The interpretation of 1 Timothy 3:11 as referring to ‘women’ who assist the deacons who belong to the order of widows described in 1 Timothy 5:9ff. is also exegetically superior to the ‘women in the same office’ view when the broader contextual matters are considered.” – pp. 60-61
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On 1 Tim. 5:9-10
Schwertley, Brian – II. ‘The Biblical Evidence’, pp. 63-70 in A Historical & Biblical Examination of Women Deacons
“The question that remains to be answered is: are these widows placed on a list in order to receive aid or in order to serve the church? All the evidence indicates that what Paul clearly had in mind was an order of widows set apart in order to serve the church. There are a number of reasons why this interpretation is superior.” – p. 63
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“Then pleased it the apostles and elders with the whole church, to send chosen men of their own company to Antioch… chief men among the brethren: and they wrote letters by them after this manner… they delivered the epistle.”
Acts 15:22-23, 30
“Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.”
Phil. 2:25
“And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.”
Acts 6:1
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Related Pages
That the Office of Deacon is Restricted to Males Only