Commentary on Revelation, Lecture 9

Commentary on Revelation · Lecture 9

p. 47LECTURE IX.

Vers. 18.

—And have the keys of hell and of death.

19.

Write the things which thou hast seen, and the things which are, and the things which shall be hereafter.

20.

The mystery of the seven Stars which thou sawest in my right hand, and the seven golden Candlesticks. The seven Stars are the Angels of the seven Churches: and the seven Candlesticks which thou sawest, are the seven Churches.

THe Lord is now comforting Iohn, 1. From His Natures, or, Person. 2. From His dying and victorie over death. 3. From His Office, which, as Mediator, He executes; instanced especially over hell and death, for these reasons, 1. Because hell and death, were the last enemies Christ had to subdue, as if He said, I have gotten power over the greatest enemies; and consequently, I have power over the rest: and so it points at the greatnesse and universality of His power, as Mediator, He being made head over all things to the Church, and having all things put under Him, both which are in heaven, and which are in earth, and which are under the earth, that at the Name of Jesus every knee should bow. 2. For the comfort of His people. Particularly, for the comfort of Iohn: because now, Iohn was affrighted with the Majesty of God and the challenges of his own sinfulnesse, and was overcharged with fear: therefore Christ saith to him, fear not hell nor death, Iohn, for I have the keys of both, and can dispose so of them, as they shall not hurt thee; so guarding him and His people against fears and down-casting, which may flow from the apprehension of hell and death, which are the main things that the wakened person, cast down at Christs feet, doth fear.

1. From our Lords repeating these grounds of consolation for Iohn's incouragement, in general, Observe, That when fear groweth excessive, and degenerates, even in these that should least mistake Jesus Christ, it is not easily removed; but will take one ground of encouragement and confirmation after another, ere the soul be erected. This is clear from the many Arguments, and the repeating of them, to remove Iohn's fear: for, Christ doth nothing idely: so apprehensive and jealous is flesh, when the Majesty of God kythes, and the sense of sin, and challenges for sin are wakened, and the creatures infirmitie and weaknesse is discovered, and so strong is misbelief, That the souls of these who are most tenderly dealt with, (and readily none was more tenderly dealt with nor Iohn, the beloved Disciple who lay in Christs bosom) are hardly raised up to comfort and confidence. This flowes partly, from the pronenesse of our nature to mistake Christ, and sink in discouragement: and partly, through our weaknesse and sinfulnesse; so that the worth of Christ, gets no credit in the general, far lesse in our paticular, at such a nick of time as this is, when discouragement prevaileth: a thing that experience teacheth, and that souls would walk in fear of, at such times; a temper like unto which we may see, Psal. 77. My sore did run in the night, my soul refused comfort.

The second general, is this, That it is no great hazard for a discouraged soul to be laid at Christs feet: it's a good posture, when a soul cannot bear the weight of a difficultie, to throw it self down before Him. Christ is tender to these, and though souls sin in giving way to excessive fear, through the apprehension of wrath and guilt; yet our Lord deals gently with them; when the reed is bruised, He will not break it; when the flax is but smoaking, He will not quench it; when the ewes are with young, He softly drives them, and carries the lambs in His bosome, and suits His tendernesse in reference to them, Isa. 40.11. If any be in such a condition, it were good to believe this: Christs tendernesse in such a case when the soul is laid low, is abundantly clear in this one instance.

Thirdly, More particularly. Observe, 1. That Believers may have apprehensions and fears of hell and death; or, the fears of hell and death may sease and be excessive in them: therefore Christ guards against it, which otherwise were not needfull.

Obs. 2. Much of this fear proceedeth from the ignorance of Christs' Natures, Person, and Offices, or, from the ignorance of Him in the administration of these His Offices. Therefore when He comes to comfort Iohn, He holds out His Offices, and lets Him know p. 48that life and death are at His disposing. There is some secret mistake of Christ, and some strange mould of Christ in the mind, where excessive fear prevaileth: therefore it is often said, fear not, it is I, be not afraid: and through the following Epistles to the Churches, He ever telleth what He is, with some property.

Obs. 3. That our Lord Jesus Christ, hath the absolute guiding and administration of what concerns His People; yea, hath their greatest enemies at His command; He lets into hell and death, and keeps out whom He pleaseth, He gives orders in all.

Obs. 4. That there is no greater consolation to Gods People in time of their fears of hell and death, than to know that our Lord Jesus hath the keys of both, and all in both, that devils will not winn out of the pit, till He open the door, nor lengthen their chain one link, but as He lets it out, Rev. 20.4.14.

5. Lay all these together, what needs Iohn fear? If evil spirits act by Christs orders, and the most wicked in hell or earth cannot exceed their orders, what needs there be fears? seing Christ keep the keys of the devils house, and hath orders given, and imployment carved out to them, as acurately as He hath to men on earth, good or bad; for death and hell are His servants, and go not their own errands, but His; and therefore dare not exceed their Commission, yea, they must not, nor cannot, what ever malice they have in prosecuting His order: What ground then of fear is there? And so it may serve to comfort us against the evils of our outward and inward condition: there is nothing comes in Church, or Commonwealth, but as He orders it, who is faithfull in all the house of God, as a son. It were good if our meeting together had this fruit to get the faith of His Soveraignity sealed up in our hearts. If folks would choose a good Friend, Patron, or Master, He is the Party: stick to Him, and fear nothing.

Vers. 19. Followeth the third thing, and it is some circumstances, that make way for Iohns writting what he saw, or, our Lords repeating and inlarging of Iohns Commission. This Commission is so often repeated, to tell, 1. How punctuall He would have Iohn in keeping himself by his Commission, neither altering nor diminishing it, nor doing any thing lesse or more, but what he had Commission for. 2. To shew on what ground this word depends, and the Authority of it: it's not to be accounted authentick, because Iohn wrote it simply, or because the Church accounts it so; but because Iohn at Christs command wrote it: Christ will have the Warrand and Authority of His Word discernable, and out of question, especially what is contained in this Revelation: We will not find the Warrand of any so often repeated, as the Warrand to write this. 4. It may be for this reason, Iohns former fainting and fagging might have made him forget his errand: therefore, He will repeat it to him: to tell that discouraging and fainting must not marr folk in their duty; but they would alwayes labour so to compose their spirits, as the duty they are called to may not be neglected: and though they may be surprized with fear and fainting; yet, they would up, and fall to work again. We may consider the reasons of this repetition more fully afterward.

That which He commands Him to write, doth more accurately and distinctly divide this Book, nor he did formerly, vers. 11. So that these words, are the compendious division of the Book and Prophecy that followeth. And we take it to be a division of it, in three sorts of things. 1. The things which thou hast seen. 2. The things which are. 3. The things which shall be hereafter; or otherwise, the first branch comprehendeth the second also: and so it's divided in two.

1. The things which thou hast seen, that is, the things that in thy time have happened, or fallen forth since the Gospel began, the History of the Gospel in its rise and victories to this time: And we expone it thus, and do not refer it only to the particular Vision spoken of before, for two reasons, 1. Because, These things which thou hast seen, hold forth the subject matter of the Book, as well as the things which are, and the things which shall be hereafter. And the things which thou hast seen are distinguished from the things which are, and the things which shall be hereafter: they must therefore be of one sort. And so, the things which thou hast seen, relate to the time past; the things which are, to the time present, as the things which shall be hereafter, to the time to come. 2. Because, comparing these words with vers. 11. we will find a clear difference: for in vers. 11. it's said in the singular number, What thou seest, write in a Book, and send it to the seven Churches: which looketh to the particular Vision, spoken of there, or to the following Visions; p. 49looking on the Revelation, as one Vision with so many parts; but here, it is written, the things, in the plurall; and which thou hast seen, in the preterite time, that is, write the things which are past; to distinguish them from things present and to come: and so we expound these things, of the things past, from the rise of the Gospel to this time, according to the scope of this Prophecy.

2. The things which are, that is, the present estat of the Churches, in the two following Chapters: which holds forth the state of these Churches, as they were for the time.

3. The things which shall be hereafter, or, which must be hereafter, point at the Story and State of the Church from Iohns time to the second coming of Christ: for, from the rise and beginning of the Church here, it ends not, till it bring the Church Militant to Glory, and put the wicked in the bottomlesse pit, Chap. 20. and 22. I mark it, because it serves to be a key to the rest of the Story. And this division, sheweth, 1. That we are not to seek in this Book of the Revelation, things that were before Christs time, as some needlesly draw it to the four Monarchies. 2. That the things contained in this Book, relate not to a generation or two only; but to things falling out in the Church to the end of the world: for, though some little things before Christs time, be hinted at in this Book; yet they are not brought in, as principall Prophecies, but as usefull, to expound these principall Prophecies, as when Rome is spoken of (Chap. 17.) and its bypast Governments under the name of Babylon, it is brought in, to clear what is meaned by the whore which Iohn saw.

Again, Two things further, are observable here, 1. Our Lord Jesus His care and respect to His Church, that will acquaint her with things past, present, and to come, for their comfort and edification, So well would He have them provided with lessons, and guarded against all times, and what ever difficulties may come. 2. Being now to enter to the story, which He is to write, He divides it ere He begin, both to make way for clearnesse in the thing, and for distinctnesse in the uptaking of it; to make it the more intelligible to them to whom He writeth, and to all that should read it, He draweth it all up to three heads. And there is a profitable use to be made of this for men, in speaking and writing, to be methodicall and orderly: our Lords way of writing, is no friend to confusion, nor enemie to order, if so be, order be made subservient to edification, and not to curiositie, such is Christs order here; and to that scope doth that recapitulation serve, Heb. 6.1. and 8.1. And so are the writings of Paul often, most exact in this.

Vers. 20. This verse containeth an explication of the mystery, spoken of before in the Vision, which Iohn saw: at least of so much of it, as is usefull and needfull to be known: as usually He leaveth alwayes somewhat at the back of the Vision, to be a key to open the rest; So this serveth to open somewhat that is past; something that is spoken in the seven Epistles to the Angels, and several times hereafter. There is something to be supplied here, while He saith, The mystery of the seven Stars which thou sawest, that is, I will shew thee, or, I will tell thee the mystery of the seven Stars, &c. as He saith, Revel. 17. I will tell thee the mystery of the woman, that is, I will let thee know what it meaneth: Jesus Christ being the best Interpreter of His own mind, condescendeth to open up so much of the mystery as was usefull and needfull, 1. He expoundeth the Stars: and then, 2. the Candlesticks.

1. He expoundeth the Stars: The seven Stars, are the Angels of the seven Churches, that is, the seven Stars signifie, mean, and represent the Angels, or Ministers, or Officers of the seven Churches: for, it's a thing ordinary, to call Ministers, Angels, Mal. 2.7. The Priests lips should keep knowledge, and the people should seek the Law at his mouth: for he is the messenger of the Lord of Hosts. In the Original, it is, For he is the Angel of the Lord of Hosts. So, Iudges 2.1. it is said, an Angel of the Lord came up from Gilgal to Bochim: the word in the Original, is, a messenger came up; one, particularly sent for that earand. Ministers are called Angels, 1. For Gods speciall imploying them about His holy things, beyond others. 2. Because of that their sanctified station: to put them in mind, that they should be in their conversation, Angelical. 3. To make them to be received as Angels by others: that is the dignity due to them. By Angels here, is not meant some more eminent nor another in these Churches, such as the Lord Bishop; but by Angels, we understand all the Bishops and Presbyters that were over these Churches. 1. Because, when it is said, the seven Stars, are the Angels of the seven Churches, it speaketh of them indefinitly, whether they be moe or fewer; and he faith not, they are p. 50the seven Angels of the seven Churches, as it saith, the seven Candlesticks, are the seven Churches; but supposeth, that the number is not so exact in the one as in the other: for, if the number of Ministers were definite, as of the Churches, Why should the manner of speech be different? nor saith it, the eminent Angels of the Seven Churches; but indefinitly, they are the Angels of the seven Churches. As Philip. 1. He writeth to the Bishops and Deacons, supposing a plurality of such in one Town, lesse than Ephesus, or others mentioned here. Therefore, 2. It is not to be expounded of one man, as if some one man in each of these Churches, had had the preheminence, because our Lord writing to some of these Churches, and directing the Epistle to the Angel, speaketh of them as moe; As when He writeth to Smyrna, chapter 2. vers. 10. He saith, Fear none of those things which thou shalt suffer. Behold, the devil shall cast some of you into prison, that ye may be tried: which must relate primarily, to the Ministers in Smyrna: and supposeth moe Ministers than one; and that in directing the Epistle to the Angel of such a Church, he understood the whole collective body of Ministers and Church-Officers, that afterward He distributes in moe individual persons. See the Notes there, and on chap. 2. vers. 24. where the Church in Thyatira, is distributed in three, 1. In these, who are polluted Members thereof. 2. In these, who were free of these pollutions called the rest. 3. In the Ministers, who are stiled You, foreign, as distinct from the other two; yet All in the plurall number.

3. What is then to be understood by Angel of Ephesus (and so of the rest) we may learn from Acts 20.17. with 28. where Paul having the same businesse to do on the matter, in recommending the care of that Church to some, for preventing ills which He foresaw to be coming, He calleth not One, but the Elders of the Church of Ephesus: and giveth not to One, the charge or name of Bishop; but to All of them He committeth it. Therefore, seing Paul comprehendeth all in his Sermon under that name foreign, vers. 28. (and would by writ, as well as word, done it) we must so expound Iohn to do also, though he write in a more obscure stile, as best agreeth with this Prophecie. For this Argument is sure, These that Iohn wrote to, under the name of the Angel of Ephesus, (and so of other Churches) are these who have the oversight of, and authority over, these Churches; But these are clear to be many Elders, or Bishops; Acts 20. &c. Ergo, &c. Therefore take we the stile Angel, to be collective, i.e. to the Angels (seing the stile, as also the matter agreeth to all) or Ministers of such a Church: as suppose one were writing to a City, governed by a number of Magistrates, in an Aristocratick Government, might it not be directed to the Magistrate of such a City, and yet no particular person be pointed at, but the whole be collectively understood? and so we conceive it here. Even as, by one beast, chap. 13. &c. or head, chap. 17. he doth expresse a Civil Government, to wit, of Rome, before it was Monarchick; so may he be understood to do, by the figurative title Angel here, though it be in the singular number; Considering with all, that the things charged on this Angel, or required of him, are such as agree not to one; but to the collective body, of Church-Officers together. Beside, moe Ministers there were than one in those Churches: that is certain. Either then they must be comprehended under the title of Angel, or else taken in as contradistinguished from them with the rest of the Church; But that will be found absurd, that the Church and her guides should be some way contradistinguished, and yet Ministers not to fall under that distinction: for, Stars they must be, that is, Angels; or Candlesticks, that is, amongst the people, as distinguished from the Stars; But the last cannot be. Therefore of necessity, the first must be understood. We conceive then, as by Church, or Candlestick, is understood many Professors or Churches, (for under Church here, such who thus plead, will grant moe particular Churches to be comprehended: for, say they, they are Diocesian Churches) in an united way of worshipping or Government; So, by Angel, many Church-guids in an united way of Governing may be understood. Ministers are called Stars, for these reasons. 1. To signifie and point out the eminence and dignity of the Office, that it is a glorious and shineing Office. 2. To point out what is the especiall end of this Office; It is to give light: as the use of Stars is, to give light to the world; so it's Ministers main imployment, to shine and give light to others; to make the world which is a dark night, to be lightsome. In which sense, Mat. 5.14. It's said, They are the light of the world. 3. It is to signifie, that they are but subservient lights: Our Lord Jesus is the Sun of Righteousnesse, that Light, that great Light; and Ministers p. 51are lesser lights. 4. It is to point out the way how Ministers become lightsome. Stars receive their light from the Sun, and by vertue of that borrowed light are made lightsome; so Ministers, are made lightsome, and shine to give others light, by vertue of the light that they receive from Christ: they are lights, but their light is Star light, a borrowed light: and ecclipses betwixt Jesus Christ and them, will darken them, seeing they have no light, but what they receive from Him. This would learn Ministers and People a right uptaking of the nature of this Office, and keep off contrary extremes, that both respectively are subject unto.

The second part is expounded, the seven Candlesticks, are the seven Churches, as before he expounded the seven Stars to be the Angels of the seven Churches. The Churches are called Candlesticks, for these Reasons. 1. Because the Candlestick is that which properly the light is set into: and it's fitted for receiving of light, though it have none of its own; so the visible Church, is that wherein Christ Jesus sets His lights, 1 Cor. 12.28. God hath set some in the Church, first Apostles, secondly Prophets, &c. The Church is, as it were, the Candlestick to the Candle, the proper seat of the Apostles, Prophets and Ministers after them. 2. Though the Candlestick give no light; yet it makes the light set on it to be the more usefull to others, as Mat. 5.14. Ye are the light of the world: a city set on a hill cannot be hid: neither do men light a candle to put it under a bushell, but on a Candlestick, that it may give light to all that are in the house: So Ministers are set in the Church; and their setting in the Church, is the way whereby God preserves light, ordinarily, and makes it shine. And so, the excellent comely order of the visible Church, kyths in this, that it is like a City set on a hill. And hence the Church is called the pillar and ground of the truth, 1 Tim. 3.15. The light of the Truth being set in the Church, as on a pillar to make it kyth the more, and be seen the further, that others may fall in love with it. And laying both these together, the Ministers being Lights, and the Churches Candlesticks, it holdeth out a near and sib relation betwixt Ministers and People, as if the People were dark without Ministers; and the Ministers would not shine far, nor be usefull, if they had not Churches to bear them up. We ought not to strain this similitude too far, as if Churches might be Churches without Ministers, much lesse before Ministers be set in them, as a Candlestick still is a Candlestick, without a light, but certainly, very dark. That is not the scope; but it is to shew that in Constitute Churches, what is Christs esteem, both of Ministers and People, and what is the mutuall relation that stands betwixt them, each to other. We know that the Church organized, is but one body, whereof the Pastors are a principall part; and that these derogate not to the other relations betwixt Ministers and People, as to be Fathers to them, to beget them, to nourish them, as a Nurse doth in giving suck; to be Mothers, travelling in birth with them: in which respect, particular Churches, and Christians have their being from Ministers, as such instruments who hath begotten them by the immortall seed of the Word.

2. Golden Candlesticks, 1. To point out comparatively, the excellency of the Visible Church, above all other Societies in the World; and positively, the excellency that is among the Churches: as gold is the most excellent mettall; so the Church is the choice and waill of all the World beside: it's Gods Garden. 2. To let us see what is Believers duty, and what all the members of the Church are obliged to, they ought to be as gold that will abide the tryall, and hath no drosse. The Church of Christ should be throughly sincere, as gold: to be like every sort of mettall, will not be enough.

Quest. How can these Churches be called gold, seing many of them are of so little worth, that they could scarce abide the tryall, as Pergamos, Thyatira, Sardis, &c. and Laodicea is so corrupt that she hath no commendation at all?

Answ. Our Lord Jesus designes the Visible Church, or Churches, not according to the plurality; but according to the better part: and when there is any gold, He counts by it: even as one may call an heap, a heap of corn, though the greatest part be chaffe. 3. There is something essentiall to the Church as Visible, which makes them get this denomination: for, the Visible Church hath a comparative excellency beyond others that are without; and Jesus Christ looking not to what they were, but to the nature of a Visible Church, He calls them golden Candlesticks, even as He calls the Ministers Stars, though there were some among them of little worth, as that Angel of Laodicea: because by vertue of their Office they were so: So the Churches written to, by the Apostles, are called p. 52Saints, and Holy, in so far, as by vertue of their profession and Church-state-relation that they stood in to God, they were so. 3. He designes them so by vertue of their obligation, to let them see what they should be, and were obliged to be. This is a main reason why the Church of the Iews, is called a Holy people: not for any great holinesse that often was amongst them all; but because they were separated from other People, to be a peculiar People to Him: in which respect, the children of Believers, are called holy, 1 Cor. 7. which is not to be understood of any personall holinesse; but of a holinesse in respect of a federall or Covenant relation: in which respect, they are separated from the rest of the world, who have not an externall right to such Church-priviledges. Thus, both stock and branches are holy, and no otherwise, Rom. 11.

Which lets us see, 1. What respect Jesus Christ hath to His Churches and Ministers. 2. That the Scriptures way of expounding it self, is to expound one place by another: one verse or phrase, darkly set down in one place, by an other, more full and clear in an other place. 3. Particularly, how to expound the word are, or is, the seven Stars: are, that is, they signifie and represent: a word often used, Gen. 41.26. The seven good kine, are seven years, &c. So the Lamb, is the Passeover, and Mat. 26.26. Take eat, this is my body, This cup is my bloud, &c. which expressions hold out no Transubstantiation, or transmutation, or turning of one substance into another, more than what is said here imports that the Ministers were transubstantiated in Stars, or the Churches in Candlesticks, or contrarily; But it is a mysterious, and Sacramentall way of speaking, to set forth the thing signified, or represented, by giving the name thereof to the signe, which represents it. And this is in many places to be adverted unto.

Concerning a Calling to the Ministerie, and clearnesse therein.

THis command of writing, was particularly set down, vers. 11. Here again, it's renewed; and afterward, Chap. 2. and Chap. 3. is seven times repeated, with respect to every Church he writes unto: which certainly is to shew, of what concernment clearnesse of a Call is, and that both in generall, and particular; and is done amongst other reasons for this end, to clear …ohn in his Call, and to warrand the People in their receiving of his Message. From which we may gather this, That a Minister that taketh on him to edifie a Church in the name of the Lord, had need to be clear of his Call thereunto from the Lord: it's not the generall that we now insist on, to wit, that there is such a peculiar Calling, or, that none but the Lord can authorize for it; but it's especially concerning that clearnesse which every Minister ought to have in his Call, that with holy boldnesse he may go about the work, having peace in himself (what ever he may meet with in it) as one who hath not run, whereas the Lord did not send him, Ier. 23.21. That this is exceedingly requisite to a Minister, we suppose will be out of question to all who know that Ministers are but Ambassadors; and so for them to want clearnesse of the Lords Call, is to be uncertain whether they have a Commission or not: and therefore they who look not to it, can neither have that confidence of the Lords owning them, or accepting of them in their duty, except there be some satisfaction herein, to wit, that the Lord hath sent them, or doth send them. It will be a pusling question to many one day, Man, who made thee a Minister? Who gave thee Commission to treat for Christ? And although others may have peace in the use-making of such a mans Ministery; yet himself can have none, he being ever lyable to this question, Friend, how enteredst thou hither? and how obtained thou this honour? Doubtlesse from the defect of this tryal, it is, in part, that many thrust themselves into the work at first, whose after-carriage and way proves them never to have been sent, … which they durst not have done, had they walked by this rule of waiting for a Commission thereto. And on the other hand, some really called to the Ministery, are yet kept in a kind of bondage, both as to their duty and their peace; because it's not clear to them that it is so: for, although the being of a Minister and his Calling, simply depends not on his clearnesse of his Call: as the being of a Believer doth not necessarily infer that he must know himself to be a Believer; yet, no question, as a Believers particular comfort depends on the clearnesse p. 53of his interest, for which cause he should study it; so a Ministers confidence and quietness in his particular Ministry, doth much depend on this, that he be clear in his Call to be a Minister: for which cause, they who look there-away, or are entred therein, would humbly enquire for nothing more than this, that they be clear that they have Christs Commission for their engageing. And although it be impossible to be particular, or fully satisfying in this, so as to meet with all the difficulties that may occurr; but Christian prudence and tendernesse will still find matter of exercise in the deciding thereof; Yet, having this occasion here, (which is also frequent in this Book) we may, once for all, say a word in the generall to what may give a Minister clearnesse in his Calling: which we may take up in a five-fold consideration. 1. Of a Ministers Call to that work, in generall. 2. To a particular People. 3. In carrying a particular Message to that People. 4. What is required of him as to writing for the benefit of the Church. 5. And what respect People ought to have to Gods calling of a man, in their hearing and reading.

For the first, we say, 1. That Ministers would soberly endeavour satisfaction at their entry, if they be called to that work or not; and begin with that: This is certain, that it's not indifferent, whether men betake them to this Calling or an other: for God hath not indifferently dispensed His talents: nor hath He left men to that liberty, to choose as they will; but willeth them to continue and abide in that calling whereto they are called; and not which they have chosen themselves: yea, that a man have some knowledge or affection to that work of the Ministery, will not prove him to be called, although all that is externally needfull for his promoving therein did concurr; for that will not prove a Call to an other Charge or Trust; and so not to this: and no question, it being a desirable thing in it self to be a Messenger for Jesus Christ to His Church, many may desire the office of a Bishop, and be approven of God in their look there-away; and yet indeed never be called of God actually to it, as experience may confirm.

Secondly, When we speak of a Call in any of the former respects, it's not to be understood, that men now are to look for an immediate and extraordinary Call, as Iohn and the Apostles had, That were as unwarrantable as to look for an extraordinary measure of gifts, such as they were furnished with, and that in an immediate way; but it is that as extraordinary Officers had extraordinary and immediate evidences of their Call (for so it required) so Ministers and ordinary Office-bearers, that are called in a mediate way, would seek for such evidences, as mediately may satisfie them: for, the mediate calling of the Church, according to Christs Ordinance, is Christs Call, as that more immediate was: and therefore, Act. 20.28. and elsewhere, these Elders and Pastors of Ephesus (who yet, no question, had but such a Call as these that were chosen by the People, and ordained by the Presbytery, Act. 14.23. and 1 Tim. 4.14.) are said to be set over the Flock by the holy Ghost: and so Pastors and Teachers, who are to be continued in the Church by a mediate way of mans transmitting it to others, as Pauls word is, 2 Tim. 2.2. are yet accounted a gift of Christs to His Church, as the Offices of Apostles, Evangelists, &c. are, Ephes. 4.11.

Thirdly, In this inquiry, the great stresse would not be laid on a mans own inclination, or a supposed impulse, which yet may be but the inclination. That being sound to flow from, on to go along with rationall grounds, may have its own weight; but otherwise, not: for we see often men more affectionately inclining to what they should not, than to what they should. Hence many run who are not sent; whose inclinations certainly lead them to it: and others again, that are most convincingly called, have yet difficulty to go over their inclinations, as doth appear in Moses, Ieremiah and Ionah, at least in his Call to Niniveh. And our hearts being deceitfull, and we ready to account the motions of our own spirits to be better than they are, There is need, whether in the generall, or in the particular Call, to be wary here.

More particularly, we conceive, that both in generall, and with relation to a particular place for the clearing of a Ministers Call, respect is to be had to these four: which may be satisfying as to his peace, when they concurr.

1. A mans Gift, is the great differencing Character of a Call, though it be not of it self, constitutive of a Call, that is, that one be in some measure foreign, or, apt to teach a this being infallibly true, that whom the Lord designes for any imployment in His House, if it were but to make Curtains, Sockets, &c. to the Ark, Hewill some way fit, and make p. 54them sutable to it: and this is as the Seal whereby He evinceth in the hearts of Hearers, that he who treats, is His Authorized Ambassador.

2. To clear a man to exercise his Gift: it must not only be a Gift, but found and declared to be so, by these to whom the tryall of Gifts is committed by Iesus Christ: for, it's not the having a Gift, that maketh a Call; yea, nor that which maketh it a publick Gift, or to be acknowledged as such; but it's the orderly Authoritative mission, that followeth upon that Gift: in which respect, the exercise of the Gift, and the laying on of the hands of the Presbytery, are put together, 1 Tim. 4.14. even though it seemeth that he had knowledge and Gifts before. If it were not thus, what a confusion would there be in the Church of Christ, more than in any Commonwealth? Where it's not Gifts that constitutes a Magistrate, or an Officer; but the orderly calling of a person thereunto by such as have Authority: which ought also singularly to be observed here. And the Lord hath appointed this, not only for the publick order of His house, which is exceedingly prised by Him; but also for the particular clearing of the person that is to be designed. Thus, I conceive, a person that is at some doubt about his Gift, and possibly thinking it fit to edifie; yet, upon supposition that it be found otherwise by these to whom the Spirits, or Gifts, ought to be subjected, he may have peace in abstaining, what ever his own thoughts be: because the Lord hath not made these his rule. Hence also, on the other hand, some who may esteem their Gift unfit for edifying of the Church; yet if it be found otherwise by these whose place leads them to decide, and whose conscience will make them tender in it, they ought, and may with peace yeeld: whereas, if there were no Authoritative trial, what a torture would it be to some to have the weight wholly lying on themselves? and what a door would be open to the most self-confident persons on the other hand? Yea, were it not thus, there would be no need of the trial of Gifts, enjoyned, 1 Cor. 14.29, 31. which being in extraordinary gifted Prophets, it's much more to be respected in ordinary Ministers: neither were there use for so many precepts to try, and so many characters how to discern them that are fitted for, or called to the Ministery; whereof, to be apt to teach, is a main one, if there were not weight to be laid on the probation, and determination of a Presbyterie, who are to count to God for their decision in such a case, and are not left to indifferencie or arbitrarinesse therein.

3. For a mans peace, beside the former two, singlenesse in himself is necessary, without which, both the former two will not sustain him against a challenge: except there be a testimonie here, that conscience to duty, and obedience to Gods Call made him yeeld to it; that Gods glory, and promoving of the Work of the edifying of Christs Body, was his end; and that his taking up of Christs mind, to be calling him to follow this Call, was his motive that made him betake himself to this Calling and not to another, and that upon deliberation and search made, to discern the mind of God. Where these three concurr, to wit, a Gift, and that orderly approven, with the hearts yeelding to the Call, upon that account, to do Christ service in that, more than in an other station, because it apprehends him to call to that imployment and not to another, we conceive there is good ground of peace, so as there cannot be a torturing challenge upon this occasion: for, although men intrusted to try, are not infallible in discerning of Gifts; yet, when use is made of this way, as Christs Ordinance, for attaining satisfaction in this matter of a Call, it's not like that His Ordinance will be a snare to any: and if triers of Gifts should mistake; yet may it be expected, that either the Lord will discover it timously some other way to the person concerned, or graciously some other way pity him, who did yeeld only out of respect to his Call as it was supposed by him. And who knoweth also, but Gifts may follow by Gods blessing upon Labours, when He so clears a Call, if the Question only be there? As one may have peace in a Magistracie, when singly it's imbraced out of the conscience of Gods Call, although it may be they who had hand in his election did unfitly make choice of such a person. And though this singlenesse be not simply necessary to the being of a Call; (for, there may be a Call without it, as in Iudas) yet, it's simply necessary for the mans peace that accepts it.

4. We take in here the considerations of Gods providence, and the concurrence of His dispensations: which, though they will not determine a Call simply, nor make a thing lawfull to one, which is not in it self lawfull; yet, in positive duties, they may do much to cast the ballance in swaying a man to one Calling beyond another; as suppose one hath p. 55means and wayes in providence provided for his education, which others have not; or, he hath been led to study, conscience puts at him to take some calling, and it may be, pointeth at this, at lest so far as to make proof of it: all doors for other Callings are shut upon him, so that he must betake himself to this, or languish in doing of nothing: somtimes others may be made use of to put at him, and the mind is kept in disquiet while he essayeth any other thing: reason here sheweth, such and such like things concurring, may have so much weight as to encourage one to follow this motion, and may confirm him when this goeth along with the former three, or hath them following upon it.

If there were more particular enquiry called for concerning that impulse of the Spirit, which may be in one, in reference to the Ministery, how to discern it? and what weight to lay on it? We confesse that it is hard to decide therein: the operations of the Lords Spirit being mysteries, and often seeming unreasonable to men; as also the deceits of our own hearts are deep, and not easily reached: Yet, for helping in this, we may say, That it's not unusuall to the Lord, to pouse one by His Spirit, when He mindeth to have him to the Ministery; and thereby to stir the heart of one, more than another, and more to this Calling than another, though in all, or at all times, not in the same measure. This in experience hath been found, and God hath afterward sealed it to have been of him: and by this, many have been brought to the Ministery, who have been profitable in it; who, had not this been, would never have thought on it, or have been perswaded thereto by others. And seing the Calling of the Ministery is in an especial and peculiar way from God, and eminently His choice herein doth appear, it's not inconsistent with His soveraignty and interest therein, that he use this mean or way of an inward impulse. And although what is expresly spoken of this in Scripture be for the most part in reference to extraordinary Officers, and that in an extraordinary manner; yet by proportion may an ordinary impulse be gathered from that as concurring in the sending of ordinary Officers, as there is an ordinary motion of the Spirit acknowledged in other lawful duties. Yet, 1. Advert, that this impulse of the Spirit, is not in all alike or equally discernable. The Lord sometimes will thrust one forth by a more inward impulse; and will draw others by more external means: Hence it will be found, that if the thing be of God, where the way is most improbable, and there be fewest encouragements and least outward drawing, there the inward thrust is the more strong: because by it the Lord doth supplie the want of that weight, which these outward helps might have on Him. And again, where outward things do more convincingly concur, as that a man is purposly, as it were, educated in reference to that end, provided for, and encouraged by others in the undertaking thereof, &c. In these, although the end may be single, yet often is the inward impulse lesse discernable: because the Lord hath provided other means to draw them forth, which do supply that: neither is he to be astricted to one way of proceeding in this. 2. Advert, that this impulse may be, when yet it is not discerned, either because it is not taken heed unto; or, because the inclination may be prejudged, and the person not discern the language thereof. Or, because the Lord may make it ascend by the steps and degrees, as it were, at first withdrawing the mind only from some design that it was set upon; and it may not be positively at first known what he aimeth at: And, Secondly, He may incline the heart to, and bring it in love with reading, and studying, and other means which afterward he may make use of in reference to this end; and yet possibly hide from the person that which he aimeth at by this. Thirdly, He may make a stir inwardly in the heart, making it some way disquiet in every other thing, and restlesse in whatsoever it turneth it self to, as not being its proper work; that thereby He may constrain it to look some other-where. Fourthly, When this is done, He may make the person content to essay the trial of his Gift, if so be by that he may attain quietnesse, and yet still the person be but trying what the language of that impulse may mean, and not be distinctly clear of the result. And, the Lord doth wisely follow this order, partly, to draw on the person by steps, who might otherwise be scared, if all were presented to him together: and partly, that in due order he might effectuate his point, and train up the instrument to a fitnesse for the work he is to call him to, whereas, if he had perswasion of Gods calling of him to the Ministry at first, before any acquired fitnesse for the same, he might be in hazard to slight the means, and precipitate in the thing, which the Lord alloweth not: partly also he doth it, to keep such in dependence on Him for through-bearing in every step, one after another; so that although at first, one be not clear that God calleth him to the Ministery it self, yet if he be so far p. 56clear, as that He calls him to forbear such an other Calling, to follow such a Study, to essay trials, &c. he ought to yeeld to that, waiting for what God may further reveal to him. Therefore, 3. Advert, that difference ought to be made between an impulse to the study of Divinity, and an impulse to the Ministery: one may really be stirred to the first, and ought to account it so, and so far to yeeld, without disputing what may follow; as we may see in many, who in the study of Divinity, and in trials have given good proof of Gods approving them in going that length, and yet he hath thought meet by death, or otherwayes to prevent their being entered actually to the Ministery; which declareth that they were never called thereunto: as therefore, by any impulse, one cannot warrantably conclude that he is certainly to live so long; so can be not certainly gather, that he is called to be actually a Minister, which supposeth the former: and therefore certainty in this, is not to be at first enquired for, or expected; but so much is to be rested in, as may give the conscience quietnesse in the present step, supposing that death should prevent an other: this being the Lords way, that the further one follow His Call, it will be clearer unto him a like one that ascendeth by degrees, he is still in capacity to behold the further. Yet, 4. Advert, that every impulse, which may be to the Calling of the Ministery, is not to be accounted an impulse of the Spirit of God; or, as his moving either to the studying of Divinity, or the following of the Ministery, as we may see in the multitude of false Prophets of old, and in the experience of later times, wherein many have, and do run, whom the Lord never sent. And considering the nature of our spirits, and the way that the devil may have in the seducing of some, and jumbling of others: this needeth not to be thought strange. The great difficulty then will be, how to discern the voice of the Spirit of God in this particular, from the voice of our own spirits, or of the devil, in this respect, transforming himself into Angel of light, and sometimes even driving honest hearts to the attempting of this as a good thing, who yet may not be called thereunto of God indeed.

To help then in the trial of this, Consider,

1. That that which is an impulse of the Lords Spirit, doth more compose and sanctifie the whole frame of the inward man, it being that same Spirit which is the Spirit of Grace and supplication: therefore the more sensibly he pouse, the more sensibly are these effects; and the more composed and sanctified a heart be, the more clear and distinct will that impulse of the Spirit be: because then the heart is more impartial to discern the same. And although this impulse of the Spirit be but a common work, which may be in a hypocrite, and so alway hath not this sanctifying efficacie with it, yet, we conceive where one, out of conscience, reflecteth on it, to try whither it be of God or not, there can be no conclusion drawn from it to quiet the conscience in the acknowledgment thereof, except it be found to be like His Spirit in the effects of it.

2. That this impulse of the Spirit, is not backed with the assistance of our spirits; but some way it constraineth them to yeeld to it, even contrary to their own inclination, So that it moveth and carrieth a man over the thoughts of gain, reproach, credit or losse, over his inability and unfitnesse; which are never more discovered than when this impulse is strongest and most distinct, as we may see in the examples of Moses, Ieremiah, &c. whereas motions from our own spirits, do often lessen the difficulties, and hide the unfitnesse and inability that is within us, and readily ground themselves upon some supposed ability or probability, more than there is apparent reason for.

3. That Gods Spirit moveth by spiritual motives like himself, as the promoving of Gods glory, the edification of His people, the preventing of a challenge, by giving obedience to Him, and such like: whereas other motions have ends and motives like themselves, as in the false prophets and other teachers in the New Testament may be seen; who fed not the flock, but themselves, and served not the Lord Christ, but their own bellies, and sought their own credit, ease, &c. yea, even Iudas, though extraordinarily moved by the Spirit; yet it's like that was not the motive which prevailed with him to yeeld; but some carnal motive, whether gain, credit or such like, as is held forth in the Gospel.

4. That the motion of the Lords Spirit, is, in its nature, kindly; and in its way, regular, according to the rule of the Spirit in the Word, that is, it doth not drive the heart violently as the Devils injections do, nor doth it precipitat in the following and persuing of what it moveth to; but, as having the command of the heart, he moveth natively, without making the spirit confused, and He presseth the prosecuting of what He moveth unto, orderly, it being the same Spirit that hath laid down a rule to walk by in the Word, and now stirs p. 57within the heart: and therefore, the inward impulse, cannot but be answerable to the outward rule. Hence also the spirits motion, is submissive to the way of trial, appointed in the Word, and is not absolute or peremptory: whereas motions from our selves, or from the devil, are head-strong, and irregular, aiming at the end or thing, without respect to the way prescribed for attaining it; or, at least, do not so heartily approve of the one as of the other; especially if it be thwarted in its design by them.

5. That this motion of the Spirit putteth to the use of all means that lead to the end, as well as to the end it self, that is, reading, studying, praying, or what may fit one for that end: for, the Spirit never divideth the end and the means: and Pauls word to Timothie, subjoyning that precept, give thy self to reading, to that other of his fulfilling his Ministrie, doth confirm this: whereas, when these are divided, there can be no claim made to a motion of the Spirit of God.

6. Consider, that the impulse of the Spirit, is a fitting, gifting impulse, and carrying along with it a capacity in some measure for, and a suitablenesse to, the thing that it calls to. Hence, in the Scripture, the Call of the Spirit, and the Gifts of the Spirit go together. And this last, is given as the evidence of the first, and in this respect, although there may be an impulse to the study of Divinity without the Call of the Spirit unto the Ministrie; yet can that never be counted an impulse of the Spirit actually to enter the Ministrie, where this gifting of the Spirit is not: for, it can never be instanced in all the Word of God, that His Spirit sent any, but his Call was sealed by His Gifting of them. And so, in effect, the trying of this impulse, so as one may have satisfaction therein, will for the most part resolve in the trial of those two formerly mentioned, to wit, the fitnesse of ones Gift to teach. Secondly, The singlenesse and sincerity of the motive whereby one is swayed to follow the impulse: for, although the Spirit may move; yet if it be some carnal ground that perswadeth the person to yeeld to that which the Spirit moveth unto, it can be no ground of peace. These two then are at least, as to a mans peace, the sine quibus non, in the trial of this impulse; so that without them, he cannot conclude himself to be called actually to enter the Ministrie, or have peace in the undertaking thereof.

To speak a word then to what weight is to be laid on this impulse: Concerning it, we say,

1. That if all things beside concur to the fitting and qualifying of a Minister, this is not simply to be accounted a sine quo non in ones undertaking: Because, 1. There may be some impulse, though we discern it not. 2. Because there are more clear grounds to gather Gods mind from, as the effects of the Spirit fitting one with Gifts for the charge, and other grounds laid down, whereupon weight may more safely be laid, than upon any inward apprehending, or not apprehending of the Spirits motion, which is never given to us in any thing, as the alone rule of obedience; and we must suppose the motion of the Spirit to h… where these Gifts are, seing as the impulse hath alway the Gifts with it, so we may gather the impulse from the Gifts.

2. We say, that where other things concur not, no impulse is to be accounted a sufficient evidence of a Call to the Ministery simply, upon the grounds formerly given: yet, 3. A distinct native, sanctifying impulse, may be a Call to use means, and to wait on in Gods way for attaining of fitnesse in a submissive manner, seeking rather to know what God intends, than as being absolutely determined in respect of the end. 4. Although Gifts, singlenesse of heart, and an impulse concur together; yet will not these constitute a Minister, though they may evidence a Call to the Ministery, and warrand one to step in, when a door is opened to them: because neither of these, do include an Authoritative Commission for him to treat, although they do put him in a capacity to be sent as an Ambassador of Christ, when he shall be Authorized. Hence it is, that in the case of Deacons, Act. 6. who are by Gifts fitted for their Office; and of Bishops, Tit, 1.7.8 and 9. who are, in the respects there set down, to be found qualified for their imployment; yet is the Authoritative ordaining of both, mentioned, as that which did constitute them Officers in these respective stations. Lastly, we say, that yet this impulse, when all concur with it, may have its own cumulative weight, for the strengthning of one that hath it, to the undertaking of this Charge, when the Lord in His ordinary way opens the door unto him.

To shut up this part of the discourse, we conceive, that it were usefull to the Church, and conducing exceedingly for the clearing of Entrants to the Ministery, that there were some choice and way of tryall, both of such as might be presently found fit to enter the Ministery, p. 58and also of others that might be advised to study in reference thereunto; and that it might not be left unto men themselves alone, whether they will offer themselves to tryall in reference to that Charge or not. For so, many may, and no question do, smother good Gifts which might be usefull, thereby prejudging the Church thereof, who by this grave convincing, and (ere it fail) Authoritative way, might be brought forth, and would more easily be made to yeeld thereunto, when the burthen thereof were not wholly left on themselves; whereas now, partly, from shame and modesty, partly, from custome, and undervaluing of the Ministery, none ordinarily who otherwise have a temporall being, or any place, do betake themselves to this Calling; and it's hard to say that either none such are gifted for it, or that such Gifts should be lost. And by this, on the other side, we suppose, that many who do now design themselves to the Ministery, (because none but such as take that way are called thereto) would be ashamed to thrust forth themselves; and so the Church might have accesse a great deal better to the providing of her self with able and qualified Ministers; whereas now she is, almost, confined in her choice to a number that give themselves, or at most, are designed by their Parents, or possibly constrained by necessity to follow such a study. It's true, this way the Lord may provide His House, and may so engage those whom He minds to make use of; yet certainly, it looks not so like, in an ordinary way, for attaining of edification as the other: and considering that the Church as such, is one body, and so ought to make use of every member, and any member, as may most conduce for the good of the whole body. There is no question, but the Church might call a member, upon supposition of his qualifications, to tryall, and (being found conform, to what was supposed) might appoint him to the Ministery: and that member ought to yeeld to both, from that duty that lyeth on every member in reference to the whole body, which is to be preferred to any particular member's interest: and this without respect to mens outward condition or place; providing their being imployed in this station, may be more usefull to the Church, and the edification of Christs Body, than their being imployed in no Calling at all, or in any other Calling. This being also to be granted, that some men may be so usefull in, and fit for publick civill Callings, as that thereby the Church may be benefited so far, that it will not be meet in every case, and in every person, to use this power, yet such extraordinary cases being laid aside, no doubt ordinarily it were usefull: And seing all Incorporations and Commonwealths have this liberty to call, and imploy their members, without respect to their own inclinations, so as it may be most behovefull for the good of the Body; this which nature teacheth, and experience hath confirmed in them, cannot be denied to the Church, which is a Body, and hath its own policy given to it by Jesus Christ for the building up of it self. This way is also agreeable to Scripture; and to the practice of the Primitive times: none can say that the Church did not choose her Elders and Deacons, and other Officers out of all her members ind…fferently, as she thought fit, Act. 6. seven men fitly qualified are to be looked out amongst all the People; so in Pauls practice through the Acts; and in his directions to Timothy, and Titus: such only are not to be chosen, who offer themselves to it; but indifferently, such as may be best qualified, are to be enquired for; and when found, what ever they be, to be called and ordained to the Ministery. By all which, it appears like the Apostolick way to enquire for men that may be found qualified for the Ministery: and also, that shuning, or repining to enter the Ministery in any person found qualified for it, and thus called to it, hath never been supposed as allowable by the Apostles; but it was looked upon as a duty, for those that were so called, to obey, as it was the duty of others to enquire for such. To this also, may that exhortation of Peter relate, 1 Epist. 5. Chap. and 2. vers. Feed the flock of God which is amongst you, taking the oversight thereof not by constraint, but willingly, &c. whereby it would seem, that he is pressing obedience from those that were called, that willingly they should undertake the oversight of Gods flock. Which words, if well considered, would pinch exceedingly a tender Conscience of any man, if a Call were thus pressed upon him. And indeed, if it were at mens option arbitrarily to refuse such a Call, the directions that are given to People and Ministers for searching out, calling and ordaining such, were to no purpose; for thus they might all be frustrated. We do not say this to prejudge the laudable way of training up Students in reference to this end, it seemeth that even amongst the Iews, these who were to teach the People, were numerous, and as it were in Colledges, trained up with the Prophets, and these who were able to teach p. 59them. The Apostles also were not defective in training of young men in reference to this, which shews the laudablenesse of that way. And although the main part thereof be not to be placed in Scholastick debates; yet is training necessary, which in the meanest Calling is found usefull: and therefore, not justly to be denied here. We would only say, 1. That there would be some choice made in the designing of Youths for that Study: so that in an orderly way, some might be so trained, and not have liberty otherwayes to withdraw; and others timeously advised to look to some other imployment. 2. We would not have Elections bounded and limited to that number, so as either any whosoever thus trained up, might certainly be supposed as capable of being Ministers, or as if no Congregation or Presbytery might fix their eye upon, or give a Call unto any other. This way of calling was long continued in the Primitive Church, as we may see in the example of Ambrose, who being a Senator and President (although not yet Baptized) neverthelesse, because of his known ability, piety, and prudence, was unexpectedly, and unanimously called to be Bishop of Millan: and notwithstanding of his great oppositnesse thereto, was at length so pressed as he was made to yeeld: and after proved a notable instrument in the Church of Christ. And it's remarked, that the good Emperour Valentinian, did exceedingly rejoyce, when he heard it, blessing God that had led him to choose one to take care of bodies, who was accounted fit to take care of souls. Theoderet. Hist. lib. 4. cap. 6. The like is recorded by Euagrius. Hist. lib. 4. cap. 6. Of one Euphraimius, who, while he was Governour of the East, was chosen to be Bishop of Antioch, which the Author calleth sedes Apostolica. This is also the established Doctrine of our Church in the first Book of Discipline, in that head that concerneth Prophesying and interpreting Scripture, whereof these are the words, Moreover men in whom is supposed to be any Gift, which might edifie the Church, if they were imployed, must be charged by the Ministers and Elders to joyn themselves with the Session and company of interpreters, to the end that the Kirk may judge whither they be able to serve to Gods glory and the profit of the Kirk, in the vocation of Ministers or not. And, if any be found disobedient, and not willing to communicate the Gifts and special graces of God with their brethren, after sufficient admonition, Discipline must proceed against them, provided that the civil Magistrate concur with the judgement and election of the Kirk: for no man may be permitted, as best pleaseth him, to live within the Kirk of God; but every man must be constrained by fraternal admonition, and correction, to bestow his labours, when of the Kirk he is required, to the edification of others. Which if it were zealously followed, might by Gods blessing prove both profitable, and honourable to the Church.

To say something to the second head proposed, to wit, of a mans clearnesse to the Ministrie of a particular Congregation, we suppose that this also is necessary for his peace, seing there is no reason that men ought arbitrarily to walk herein, but accordingly as they are called of God to one place and not to another: therefore we see that in Iohn's commission, the general is not only expressed; but particularly, he is instructed in reference to such and such particular Churches: and according to this, we see in the History of the Acts, that some were ordered to Preach in one place, and some in another; and Acts 13. Paul and Silas in their leaving Antioch, and going to the Gentiles, were not only called by word, but confirmed and authorized by the laying on of hands; and we doubt not but this general also will be granted. For helping to clearnesse therein, The former general rules, are also to be applied with special respect to the particular case, As, 1. It is to be tried, if the Gift be not only suitable to edification in general, but to the edification of that people in particular: so that if when their case, dispositions, qualifications, &c. and his gifts, disposition, and other fitnesse, both in reference to his publick Ministrie in Doctrine and Discipline, as also to his induments in reference to his private conversation (yea, their very corruptions and infirmities being compared together) If, I say, such a man may, in well grounded reason, be looked upon as qualified for the edifying of such a people: In this comparison also, respect would be had even to the more publick state of the Church: so as a mans fitnesse would not only be tried with respect to the Congregation it self; but with respect to other things. 2. This fitnesse would be found and determined to be so, by these whose place it is to try Gifts, even in this respect. 3. The trysting of providences is to be observed; as, the rise of the Call, if it proceed from no natural or carnal end? if no other door be opened elswhere to him who is called, he may the more warrantably step in there, if no probable p. 60settling of that Congregation appear otherwise than by him, so as his refusing might occasion a detriment to that place? If things look so as he have an esteem without prejudice in the hearts of that people; so as he may probably expect to be looked on as a Minister, and to have the Word without prejudice received fom him in that place? also if without carnall respects his heart be made to incline that way, or if unexpectedly and over many difficulties the people have pitched on him and adhered to him? These, and such like, may have their own weight, so as to help to gather this conclusion, That probably such a mans Ministrie may be useful and profitable in such a place: Neither is the advice of sober and unbyassed men, Ministers and others, to be neglected; seing often they may see more in a mans particular case, nor he can discern himself: and that is oft found to be a mean made use of by God, for manifesting of His mind in such cases. Again, if there be any competition of places, so as one be sought by moe Congregations at once, the cafe is here somewhat different, supposing the man to be equally fitted for several places; otherwise greater suitablenesse to the one, nor to the other, where it is palpable, doth cast the ballance. In deciding what to choose in this competition, there is much need of singlenesse and deniednesse to all outward and carnal things, both in him that is fought, and in them who seek, and in all others interessed; this being a great ill to suffer carnalnesse and contentions to steal in, even in persuit for a good Minister. Neither is there great weight to be laid upon prioritie or posterioritie in the applications that are made, the matter it self and causes which may be given for the last and for the first, can only satisfie the conscience as to the great scope of the Ministrie, to wit, the edification of the Church: seing a man is obliged to look to edification in his Ministrie, and so to settle, where probably that may be best attained, and not as an occasion may be, first, or last moved to him: and it were good that both he who is called, and they who call, would submit all interests, and be regulated by this. We conceive also, that the decision of this, doth not mainly or principally lye upon the person himself: for, as he is not simply to judge, whether his Gifts be meet for the Ministrie in general, or for the edification of such a people in particular; so neither comparatively is he to decide, whether it be more conducing for edification, that he imbrace one Call rather than another; but this is to be done rather by these, whose place leads them indifferently to look to the general good of the Church. This then is the great rule to decide by, whether his Ministrie, considered complexly in all circumstances, may most conduce to the edification of Christs body by the accepting of this or that charge, when all things are singly and impartially weighed and compared together? so as in the result, it may, upon good grounds, be made to appear, that the one will prove a greater furtherance to the perfecting of the saints, and inlargement of Christs Kingdom than the other: as if his Ministrie in one place, may be profitable to moe souls than in an other: and that not only with a respect to the particular Congregation; but as it may have influence to the preventing or suppressing of some general evils, or the promoving of some general good in moe Congregations beside: If his Ministrie may probably have more acceptance and fruit in one place, than in an other; if by some present circumstance, the planting of one place be more needful, and the delay thereof be more dangerous than in another, which seemeth more difficult than the place in competition therewith; if the man find, after some trial, his liberty greater, his bowels more stirred, and his mouth more opened as the Apostle speaks, 2 Cor. 6. in reference to one more than another; if the harmonious judgement of single and uninteressed faithful men prefer the one, as more edifying, to the other; and many such like, whereby Christian prudence, after the inquiring of the Lords mind, may find the general end of edification to sway more on the one side than on the other, accordingly conscience is to determine that to be Gods Call, and the person is to yeeld: for, although in every case these could not sway a man warrantably and simply in respect of his Call; yet, where the competition is in a case, that is almost equal on both sides, they may have place to cast the ballance.

For the third, That when a man is cleared in reference to a particular Charge, there doth remain yet a necessity of clearing him in reference to a particular message to that Charge: for, as the condition of every Congregation, is not alike; so is not one way to be followed with all. Hence we see that Iohn hath a particular and several message in reference to these seven Churches, though all agree in the one generall scope, to wit, their edification. This is not to awaken at every time an anxious dispute, what matter to Preach; But, 1. To p. 61consider what particular faults have need to be reproved; what Truths have need especially to be cleared; what duties are especially to be pressed, as being most slighted amongst them; what snares they are most in hazard of, and need most to be warned against, and so accordingly to insist: for, though all duties be good, and all sins be to be eschewed; yet do we see in the Word, that sometimes, and in some places, some are more insisted on than others, upon the former grounds. 2. The necessary Truths of the Gospel, as they tend to instruct, convince, convert, comfort, &c. which are the great task of a Minister, are necessary to all people; yet in the pressing of instruction and conviction, more than consolation; or, again, consolation and healing applications, more than sharper threatnings and reproofs, That is to be regulated according to the temper and case of the people, as also the manner of proposing and following of them, according as may among such prove most edifying, as the Lord, in these seven Epistles, doth more sharply or more mildly deal with them to whom he writes. But because there may be occasion to touch this on the 10. Chapter, and here we have already exceeded our bounds, we shall say no more of it, but shall say somewhat particularly to writing, and the peoples use-making thereof.

Concerning Writing.

IN reference to this, we say,

1. That men may by writing, communicate what light God gives them, for the good of the Church. It's true, the Gospel was at first spread and planted by Preaching, that is more properly the mean of conversion. It's true also that all the Apostles Preached; but all did not write: yet we will find, that the Apostles made great use of writing, for the informing, reproving, strengthening, and every way edifying of Churches and Persons brought to the faith; for, they wrote these Epistles, not only as Scripture, for the Church in generall, but also for the edifying of such persons, in particular, and for clearing of such and such particular Doubts, or Truths, which the state of such times, or Churches did most call for. There is reason also for this, if we consider, 1. The relation that is amongst all the members of the Catholick Church, whereby all are tied, to be edifying one to another, &c. 2. The end wherefore God hath given men Gifts, which is to profit withall: and yet, 3. That a man cannot by word make his Gift forth-coming in the extent that he is obliged; there is therefore a necessity of using writing for that end, it being a singular gift of God for promoving edification. It's upon this ground, as we said, that many Epistles are writen, to be usefull; where the Writers could not be, and when they were to be gone. It's upon this ground also, we conceive, that many Psalms, and Songs (as that of Hezeksahs. Isa. 38.) are committed to writing by the Authors: that by it their Case or G…ft might be made usefull to others, for their instruction, as the Titles of sundry Psalms bear.

This way, for many Ages, hath been blessed, for the good of the Church of Christ, who have reason to blesse God, that put it in the hearts of many Ancients and others, thus to be profitable in the Church. And it may be, some able men have been but too sparing to make their talent forth-coming that way to others. And as we may conclude, that Ministers may Preach the Gospel who are called, because the Apostles did it, even though Ministers are not gifted with infallibility of Preaching, as they were, because that was for edifying the Body, so may we conclude, that men called to it, may write for the edification of the Church, although they be not gifted with infallibility in their writing.

2. We gather from this, that none should take on them to write any thing, as the Lords mind, for the edification of the Church, without a Call to it: I mean not an extraordinary Call, as Iohn had; but this I mean, that as there is an ordinary Call needfull, to the Preaching of the Gospel, (and we may conclude from Gods extraordinary way of calling the Apostles to Preach, the necessity of an ordinary Call) So, in the generall, that same consequence will hold in respect of writing, for such an end. And if we look through the Scripture, we will find a Call for Writing, as well as for Preaching; and readily he who was called to the first, was also called to the second, as being a Prophet of the Lord. Though this particular we do not absolutely and simply presse, seing men may be called to write, and not be fitted to Preach; yet I conceive, Solomon is called the Preacher from his writing. And to warrand writing, we would conceive so much to be necessary as may, p. 621. Satisfie the man himself, as to his being called to such an eminent duty by God, and therefore there must be somewhat to hold out to Him, that it's Gods mind he should undertake such a task. 2. That men walk not by their own satisfaction alone; but that there may be so much, as to convince others, that God put them on that work: and therefore though we would not presse an authoritative mission to write, as to Preach; yet, considering that Iohn's warrand to write, is also a warrand to others to make use of it, and that people would have a warrand for making use of writings, as well as a man for his writing, There is some orderly thing necessary, as to point out to the man his duty in writing, for his peace; so also to point out to others their duty in use-making of it. So that neither any that pleaseth may write (but he would give some reason, beside his pleasure) nor would every one use the writings of all, as they please.

Reason 1. A Call is necessary for every thing; and men in lawfull duties are to walk by it: otherwise, all lawfull duties would lye upon all men as their calling, or be at their pleasure: which stands not with Gods putting the task, even of particulars, into mens hands.

2. To write of the holy things of God, is to take on us, to tell what God thinks, and what is His will, which is a most concerning thing; especially to do it solemnly in writ, lest it prove, at least, a taking of Gods Name in vain; when without a Call we do it.

3. This may clear it, That neither publick Preaching, nor private edification by word, can be discharged rightly, but when men walk according to Gods Call in these, which is also necessary in writing.

4. There is no promise to be guided in it, or of successe to it, without some clearnesse of a Call to it; and so it cannot be comfortably undertaken nor prosecuted.

5. All the Saints had their Call to write, who took that way: hence some Apostles have writen, others not; some Saints have recorded their case, others not. The reason of this difference is, because some were called to write, and others otherwise imployed; else we must say, they failed who wrote not. Neither will it simply warrand one, that he writes truththere was doubtlesse truth in the Preaching of the Sons of Thunder, and also of the Son of consolation; yet God thought it not good to call them all to write. And experience hath often made this truth out, that many have taken on them to write, whose writings have been exceeding hurtfull to the Church; so that had all men walked by a Call in writing, there had been fewer errours, at least they had not come unto such an height; and the Church would have been free of many subtile Disputations, that have more prejudged than advanced Godlinesse in it. As therefore some may fail in not writing, when they are called to it, so others may in going about it, whiles they are not called to it.

If we might enquire in the generall (for particulars cannot be pitched on) what may evidence a Call to write? We shall shew, 1. What is not needfull. 2. What will not satisfie and be sufficient. And 3. What is needfull and may be satisfying.

1. An extraordinary Call by revelation, or immediate impulse of the Spirit, such as Iohn and the Apostles had, is not needfull: It might make a Writer as well as a Preacher to be suspected, if they should pretend to any such Call.

2. We think not an authoritative mission in the person who is writer, simply needfull: One may be fitted to edifie by writing, whose Gifts lead not to edifie by Preaching: yet ought not the Church to be frustrate of the benefit of his Gift.

3. We think not a pressing inclination simply necessary; seing often, inclination thwarts with duty; and mens modesty, lazinesse or other respects, may much divert the inclination, as in Moses, Ieremiah and others, when called to Gods Work.

4. We think it not necessary, that there be any singular or extraordinary measure of Gifts beyond others: Some may be called to write by particular providences, when others of more understanding may be spared; even as some may be called to Preach, and others of more learning and ability, are passed by.

On the contrary, It will not be sufficient to evidence a Call to write. 1. To have an inclination. 2. To have Gifts: Or, 3. To be found in truth: Nor, 4. To have a good meaning and end. These will not serve in other duties; and so neither in this, without respect had to the particulars after mentioned.

p. 63That a man therefore may have peace, as to his undertaking, we conceive there is a concurrance of several things needful, to be observed: As, 1. There is a necessity of a single end, to wit, Gods glory, others edification; and in part may come in, his own exoneration, as to such a duty. It's not self-seeking, nor getting of a name, nor strengthening such a particular party or opinion, that will give one peace in this matter. 2. It is necessary, not only that the thing be truth; but that it be edifying, profitable, and pertinent, at such a time: Gods Call to any thing, doth ever time it, and tryst it well, as most subservient to the scope of edification. Hence, that which is Error, or impertinent, can never plead a Call in writing, more than in preaching; yea, we conceive, the writing of many light, frothie subjects, or of speculative janglings, and contentions about words, is exceedingly contrary to edification, which ought to be the end and also the rule of our practice in writing. 3. Besides these, there are circumstances in the concurrence of providences trysting together, in reference to the person writing, to the subject writen of, the time wherein and occasion whereupon, and such like: which being observed, may contribute to give some light in the thing. As,

1. If the person be called publickly to edifie the Church; if he be of that weight, as his testimonie may prove profitable in the Church, for the strengthening and confirming of others, or the like considerations; though no new thing be brought forth by him: which ground, as a moral reason, Luke gives to Theophilus of his writing the Gospel, Luke 1.1.

2. Considerations may be drawn from the subject. As, 1. If it be a necessary point, that is controverted. 2. If the Scripture opened be dark, and obscure; and possibly not many satisfyingly writing of it. 3. If the way of handling it, be such, as gives any new advantage to truth; or, to the opening of that Scripture, (though it be not so accurate every way) that is, if the manner be more plain, or more short, or more full; or, touching at some things, others have passed, or clearing what they have mistaken, or confirming, what they asserted only, or such like cases wherein they may contribute, and be useful, for the understanding of what is already written; or occasion others, to form and mould their invention, and what God hath given them, for better advantage to others; seing some hath the faculty of inventing, others of improving what is invented: thus both are made use of, for one end, when they are brought forth together: even as in building, some are useful for plotting, or contriving, some for digging stones, some for hewing, others for laying by square and line; yet must be furnished by the former: So is it also in an edifying way of writing, every one have not all; yet should none refuse to contribute their part.

3. The time would be considered, if such a truth be presently controverted, or such a subject necessary to be spoken unto now; if such a persons interposing may be useful, if such a duty be neglected, or if such a Scripture be not made use of, and the like. These may have their weight to put folks to it, even though they should say little more than what is said by others: because then all are called, to put to their hand to help; that is the time of it. And there is this advantage, that when many do write, it serveth not only to confirm and strengthen what another hath said, but it occasions some to read that subject, that readily would never have read it, had not such a man written thereon, seing another book of that subject might possibly never have come to their hands: and withall, this is advantageous when moe are engaged in the same subject. This consideration is alleged by Bellar, praefa. in Tom. prim. out of Augustine, as a reason to put men to write, who were not of the most excellent parts; that it was edifying, and better than nothing; yea, that it was beseeming at such a time, to see many armed in the Camp of Christ, against His adversaries, although all be not leaders and captains.

4. Occasion also may be, from Gods putting one to have thoughts of such a subject when others are otherwise taken up, some not having accesse to be edifying otherwise; as when occasion of study is given, and the thing by publick delivery, or secret communication is known to others, and called for by them to be made publick: or that they would set themselves to it, God giving occasion of health, quietnesse, means, &c. for it: the thing getting approbation from such as are single, and intelligent, judging such a thing usefull; in this the spirits of Gods servants would be subject to others. Such considerations are frequently mentioned by worthy men, in their prefaces to their Books. And it's observed in Vita Pellicani, as swaying him to publish his writings, though not accounted (by himself p. 64at least) to be of accurate learning, that, mediocriter & simpliciter scripta, mediocriter doctis placitura videns, & quod illorum major sit capia, quam, eximie doctorum, gratificari petentibus voluit. For, as the most learned Preachings, do not alway edifie most; so neither is it in writing: and though (as a learned man observeth in a preface) that which is accurate, edifieth most intensively, and best explaineth the thing; yet often, what is more popular, edifieth most extensively, and proveth profitable to many moe who are but of ordinary reach.

Of Reading, and Hearing.

IN the last place, it is also clear, that people are not indifferently and without warrand to read or hear, except they know that they be warranted therein: for, this command of writing, is not only ins…rted, for the confirming of Iohn in his Call to write, but also tendeth to warrand these who are written unto, confidently to receive and make use of what is writen. And it follows upon the former: for, if a Call be necessary, to speak or write in the Name of the Lord, then ought also people some way to be clear, that in their reading and hearing they may be walking according to Gods rule and call to them in reading what He calleth them to read, seing men cannot be supposed to be left to arbitrarinesse therein. Hence it is, that where the Lord disowneth the commissionating of such to teach, and accounts them guilty for running whom he hath not sent, and that either by writ or word, as may appear, by Ier. 23. and 29. vers. 24. &c. So also doth he reprove the people that do countenance such in their hearing or reading, while as their Call is not evidenced to be of Him. Hence so frequently, both in the Old and New Testament, are we commanded not to countenance such, but to beware of them; and that must reach the reading of their writing as well as conversing with their persons, the one being dangerous, as the other is: for, one of these two must necessarily follow, supposing them not to be called of God thereto.

1. Either they are ensnared by such and such errours, as others take on them to vent; and they are brought to give heed to lies in stead of truth: and so though reading and hearing be good in it self; yet that wise advice of Solomon, Prov. 19.27. doth here take place, Cease, my son, to hear instruction, that causeth to erre from the words of knowledge. This effect is frequent, the Lord thereby in His secret Justice punishing the lightnesse and curiosity of presumptuous persons, that dare hazard upon any snare. Hence it is that so often that lightnesse and indifferency in the practice of reading and hearing such as are not called, hath with it an itching after some new Doctrine, and a secret discontent with sound Doctrine, which putteth them to this, to heap up teachers to themselves, which is said, 2 Tim. 4.1, 2, 3. 1. to shew the difference that is betwixt Teachers sent of God, and such as People choose to make so to themselves, without His warrand, And, 2. It sheweth what ordinarily doth accompany that itching practice, vers. 4. They turn away their ears from truth, and are turned to fables: for, as it is ordinarily a lusting to vent some strange Doctrine, which doth make men write or Preach without Gods Call thereunto; so it is an itching after some such thing, or at least a loathing of sound simplicity, that makes people thus bestow their time in the reading or hearing of such. And if no such thing be at first sensible; yet doth such persons tempt the Lord to give them up unto it.

2. Or if this follow not, we are sure that it shall no way prove usefull unto … followers thereof, as that word (Ier. 23.38.) i…, I sons them not, nor commanded them: therefore they shall not profit this people at all. And seing edification is Gods gift, can it be expected but in His way? or can that be accounted His way, which He hath not warranted? At best, it putteth, 1. The person in the hazard of a snare, which hath taken many off their feet, which sometime seemed to be strong: and can they pray unto the Lord that they may not be led into temptation, when they do cast themselves into the snare? 2. It carries offence along with it, in reference to the party who runs unsent, it proves a strengthening and confirming of him, and so a partaking of his sin: in reference to others, it either strengthens them, by that example, to cast themselves in that …; which possibly may be their ruine; or, it grieves them and makes them sad who are tender of such things; or, gives occasion to make all difference of that kind to be thought light of. All which should be eschewed: at least it doth this, it diverth men from that which might be more p. 65profitable, and to which they might expect a blessing which they have not a promise of, nor can expect in this.

And seing reading is a special mean of edification, if well imployed, and a great step to destruction when otherwayes, as experience doth prove, people who are commanded to watch, and to choose that which is most excellent, cannot be left in an indifferencie in this; yea, the spending of our time rightly being the improving of a special talent, which, in reading many things, may be exceedingly mispent, if not hurtfully abused: Christian wisdome therefore is mainly called-for in this, that a right choice may be made. Especially, considering, that it's but little time that many can spend in reading; therefore by a wrong choice they incapacitate themselves from reading that which may be more profitable for their case and station. And also, seing every one hath not that ability to discern poison from good food, there must be therefore a necessitie that people regulate their Christian libertie in this rightly, lest it become loosnesse, and turn to be a snare. Also, though some, whom God hath furnished with Gifts, and by their place and station calleth them to convince gainsayers, may, and are called to acquaint themselves with writings of all kind; yet ought not all to take that liberty to themselves, more than they durst hazard publickly to debate with adversaries of any kind; seing the strength and weight of their errors are stuffed into their writings, and we are no lesse unable to encounter there writ than their word.

In matter of hearing, it is not so hard to discern who are to be accounted to speak without Gods commission: because ordinarily, such have either no warrantable Call at all, (no not in the outward form; and so cannot be accounted but to run unsent) or, by palpable defection from the truth, and commission given them in that Call, they have forfeited their commission, and so no more are to be accounted ambassadours to Christ, or watchmen of His flock, than a watchman of the city, is to be accounted an observer thereof, when he hath publickly made defection to the enemie, and taken on with him. For we are here to rest in the externall Call, and not to dispute that which is inward: because it passeth our reach; and Christ hath furnished His House with external Ordinances, for the warranding of His peoples peace in reference to these things: there is therefore great difference to be placed here between one that is called, and one whom we think not worthy to be called: it's the first that warrands hearing, whereof we may afterward have some occasion to speak.

It is more difficult to give directions in reference to reading: yet, seing that now God hath furnished His people with many useful books, that in experience have been found to be such, we may for the help of the weaker propose these general directions. 1. That they would spend their time in the reading of such books, as judicious tender Christians have found good of before, or shall recommend to them: such as (so to say) have been tried and tasted, and therefore may be, as good food in which there is no hazard, medled with. And there is no difficultie here: for, such and such books are commonly esteemed such, and it is easie to attain to the knowledge of them. 2. Some respect may be had to the Author so far as may help to a decision in this, whether such and such a book may be made use of, if it be known to be his? that if by other writings, preaching, or otherwayes he be known to be sound and serious, such a book, may with the more confidence be hazarded upon: It is for this that frequently the names of Authors are inserted in their writings, as is done by Iohn frequently in this Book. For, though no mans name ought to bear such sway with any, as to make them digest any thing without trial, because it cometh from him; yet it may give to one, freedom to make use of the writings of such, rather than of another, of whom there is no such ground of confidence. 3. Where Books and Authors are noted by the judicious and Godly to be dangerous and unprofitable, and in experience have been found to have been so to others, distance would be kept with such; lest we find the proof thereof by our own experience, which we would not learn from others. 4. Where Books and Authors are both unknown, we conceive that it's more safe for private persons for a time to abstain the reading of them, untill it be found what they are by some others who may more judiciously discern the same, and in the mean time to spend that time in the reading of such as unquestionably are profitable: because by this we lose no time, and this may be done in faith, knowing that we are not hazarding our selves upon a tentation, which by reading the other, that is unknown to us, cannot be. And seing men usually take this way in making choice of Physicians for the body, who are in p. 66experience found by others to be skilfull and usefull, rather than to hazard on any who are yet unknown and have given no such proof; wisdom would say, that no lesse should be required in the making use of Physicians or remedies that tend to our spirituall edification, it being of no lesse concernment than the other. And if these things were observed in writing, reading, and hearing respectively (as they may be applied in cases) the Church of Christ might be preserved from many Errors and offences, which by this liberty is occasioned; and many persons saved from much hurtfull, and unprofitable labour, both in writing and reading.