was by the Apostle; but the execution of it was committed to the Church, either as part of their official duty, or in consequence of the Apostle's absence; and we learn from 2 Corinthians, (ii. 6,) that they carried it into effect. "Sufficient to such a man, is this punishment which was EXECUTED by the many. 39* We have substituted was executed, for "was in flicted," of the common version; deeming ourselves at perfect liberty to do so, as neither is to be found in the original; and believing it conveys to the reader a more correct idea of the part performed by the Church. We have seen that Paul was judge; the Church the executioner; and hence we prefer was executed, to was inflicted." 66 There is another interpretation of this passage, which may be, after all, the true one, and which we must not overlook. Here was a case that seems not to have been provided for, either by the customs or canons of the Corinthian Church, and hence they address the Apostle as the law-giver of the Church, for direction in the matter. In this view of the matter, the decree of the Apostle would have the force of a canon, and the office of the Church would be, the execution of the law, whether that power resided in the members or in the officers. The act of the Church, therefore, in either point of view, was that of execution. This case, therefore, proves, according to the rules of evidence by which we are guided in our examination, that it was the practice in the Apostolic Church for the members of the Church to assist in executing the discipline of the Church. The language of Paul to the Thessalonians, implies the same thing:- "Now we command you, brethren, in the name of our LORD JESUS CHRIST, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received from us. And if any man obey *Rob. 851. not our word by this epistle, note that man, and have no company with him;" or, as others translate the passage," signify, or point him out to me.' (2 Thess. iii. 6, 14.) The fact that the Apostle called upon the members of the various Churches to assist in executing the discipline of the Church, is conclusive evidence that he had a right to do so; and if he had a right thus to call upon them, it follows necessarily, that it was their duty to lend their assistance, or to obey, when called upon. And if the Apostles had a right to do this, it further follows, that the discipline of the Church did not belong to the members of it. 10. They were to give their testimony, or testimonials, to the character of candidates for the office of Deacon, or Presbyter. This point will be discussed when speaking of the qualifications requisite in Deacons and Presbyters; to which the reader is referred. 11. To give their assent to canons framed for the government of the Church. The only instance we have on record, of an occurrence of this kind in the Apostolic Church, is recorded in the fifteenth chapter of Acts. That account is briefly this: Dissension had arisen at Antioch, in consequence of certain Jews insisting that the Gentile converts ought to be circumcised. The controversy at length became so strong, that Paul and Barnabas, with certain brethren, were sent up to Jerusalem to the Apostles and Elders on the subject. When this delegation arrived at Jerusalem, they were received by the Apostles and Elders and the whole Church, to whom they declared the nature of their errand. But a difference of opinion existed here; and the Apostles and Elders came together to hear and decide the matter. Much debate ensued between the Elders; and when there seemed no likelihood of an agreement, Peter *Rob. 749. addressed the assembly; and after him, Paul and Barnabas. The discussion being ended, James gave judgment, or pronounced sentence. To this sentence of James, the people gave their assent, as is clearly proved by the narrative. It is true, that it does not appear that the Church took any part in the debate; but that it took place in their presence, is clearly proved by the narrative. (vv. 12, 22, 23, 25, 28.) "And the multitude kept silence," while Paul and Barnabas recounted the wonders wrought among the Gentiles. So after sentence was pronounced, it is said, that "it pleased the Apostles and Elders and the whole Church, to send chosen men to Antioch," to bear the decree of the council. An Epistle was also sent, beginning, "The Apostles and Elders, and brethren, greeting;" and in it they say, "it seemed good unto us, [i. e. Apostles, Elders, and brethren,] being assembled with one accord," which language could not have been used, had the debate not taken place in presence of the Church. But not only was the debate in their presence; they gave their assent to "the decree of the Apostles and Elders," (xvi. 4,) for if not, how could they say in truth, "it seemed good unto the HOLY GHOST, and to us," that is, to the persons who wrote the letter, or to the Apostles and Elders, and brethren, "to lay upon you no greater burden than was necessary?" This language is full and satisfactory evidence of the fact, that the members of the Apostolic Church gave their assent to new canons framed for the government of the Church. CHAPTER XII. OFFICERS OF THE CHURCH. THE Church being a regularly organized society, must have had regular officers to administer and execute its laws and ordinances. These officers were of three ranks or grades; and were called Apostles, Presbyters or Bishops, and Deacons; and each were ministers in the Church. It has been doubted by some, whether the Apostles were officers of the Church, and also whether Deacons were ministers of the Word; but the view we have taken of the Scriptural evidence, has led us to conclude, that they were all both officers and ministers. We shall, however, postpone the examination of these questions for the present; as we shall be obliged to discuss them when we come to consider the power and duty of each. CHAPTER XIII. DEACONS. Deacons were officers in the Church. 1. The existence of Deacons in the Apostolic Church is CONCLUSIVELY PROVED by the positive statements of Scripture. "Paul and Timotheus to all the saints which are at Philippi, with the Bishops and Deacons," (diakonois, Phil. i. 1.) "Likewise the Deacons." (1 Tim, iii. 8, 10.) The passage from Philippians is not only conclusive evidence of the existence of persons called Deacons in the Apostolic Church; but also that they were an order of men distinct from the saints, or body of the people composing the Church, and is also presumptive evidence that they were officers of the Church; and this presumption is in exact accordance with the positive statement in 1 Timothy, (iii. 10:) "Being first proved, let them use the OFFICE of a Deacon," (diakoneitosan.) 2. Deacons are also mentioned as ministers in the Church, by Polycarp, and by Ignatius, frequently.† Deacons are also mentioned by Justin Martyr, Clement of Alexandria, and by Tertullian, in numerous places. Indeed, from the days of Irenæus and Tertullian, it is admitted by all, that Deacons were ministers and officers in the Church. And the language of Polycarp and Ignatius leave no doubt that they were so, in their days. The qualifications of Deacons. 1. A Deacon must be a man in whose character are mingled "gravity, perfect honesty, temperance, and charity." (1 Tim. iii. 8.) When the Apostle, as in this case, has made a part of his description negative, by specifying vices to which one must not be subject, we have taken the liberty of making the description positive, by substituting the virtue which the antithesis implies. 2. He must be a sincere Christian, "holding the mystery of the faith in a pure conscience." (1 Tim. iii. 9.) 3. He must be a man "who ruled his house and children well." (1 Tim. iii. 12.) 4. He must have but one wife, and she must be a woman of "gravity, strict probity, sobriety, and perfect uprightness of character." (1 Tim. iii. 11, 12.) 5. He must have received the testimony of the Church, or, testimonials from the Church, to his unblemished and Christian character, and to his fitness for the office. This is a legitimate inference from, or rather proved by, the language used in giving an account of the appointment of "the seven,” in the sixth chapter of Acts; and who, from the nature of the office they filled, "the ministry of tables," (diakonein trapezais,) *Ep. Phil. c. 5. Ep. Trall. cc. 2, 3, 7. Ep. Ep. Poly. c. 6. § Strom. 6. p. 667, Ed. Par. 1631. |