Commentary on Revelation, Lecture 2
LECTURE II.
Vers. 7.
And unto the Angel of the Church in Philadelphia, write, These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth, and shutteth, and no man openeth;
8.
I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a litle strength, and hast kept my word, and hast not denied my name.
9.
Behold, I will make them of the synagogue of Satan (which say they are Iews, and are not, but do lie) behold, I will make them to come and worship before thy feet, and to know that I have loved thee.
10.
Because thou hast kept the word of my patience, I also will keep thee from the hour of tentation, which shall come upon all the world, to try them that dwell upon the earth.
11.
Behold, I come quickly, hold that fast which thou hast, that no man take thy crown.
12.
Him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is the new Ierusalem, which cometh down out of heaven from my God: and I will write upon him my new name.
13.
He that hath an ear, let him hear what the Spirit saith unto the Churches.
THis sixth Epistle, directed to Philadelphia, hath the same Division with the rest, to wit, the Inscription, vers. 7. the Body of the Epistle, vers. 8, 9, 10, 11. and the Conclusion, vers. 13.
In the Inscription, the Lord, the directer of this Epistle, doth set forth Himself in these three, 1. He that is holy. 2. He that is true: these are two essential Attributes of the God-head, and shew that our Lord Jesus is God. And He taketh these stiles to Himself in this place, that, 1. He may shew unto this honest Church, that their honestie could not but be approven of Him, who was holinesse it self. And, 2. to strengthen their Faith in the expectation of the performance of His promises, however they looked improbable-like, because He who made them is true, and truth it self. The third Title, is, He that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth: This respecteth His Office, and holdeth Him forth as the great Steward of the House of God, who is intrusted with the mannagement of what concerneth the same, and is invested with Power and Authority sutable thereunto. It alludeth to Isa. 22.20, 21, 22, &c. where the Lord, speaking of His preferring Eliakim unto the government of Ierusalem and Iudah, doth expresse it thus, And the key of the house of David will I lay upon his shoulder: So, He shall open, and none shall shut, and He shall shut, and none shall open. Now this, as attributed here to Christ, is not to be understood principally of His essential and absolute Dominion as God: for, that cannot be called the key of the house of David; but it's to be understood of His Mediatorie Kingdom, whereby He, as Mediator, is invested with Power and Authority for ordering the affairs of the house of God. And as it standeth in this verse, it doth hold forth, 1. That Christ Jesus, as Mediator, hath a peculiar oversight and Government of the Church. 2. That in this Dominion of Christs, is fulfilled the promise of perpetuating the power of the house of David: therefore it's called the key of the house of David, which is committed to Him. 3. Here is held forth the Soveraignity and absolutenesse of Christs Dominion: therefore He shutteth, and no man openeth; and openeth, and no man shutteth: there is no marring of any of His orders: for, He having obtained this Name above every Name by Gods exalting of Him thereunto, Philip. 2.9. there can be no imaginable competition with Him in the exercise of this Power. 4. This being compared with the former two titles, doth show that He who is intrusted with the supream Government of the Church, is God: He, is holy and true, and therefore can do no wrong to any, nor fail in the performance of what He promiseth: which is of great consolation to His People. This, lastly, is here mentioned, to encourage and strengthen this honest weak Angel and Church against the many difficulties which they had to wrestle with, as we will find in the Body of the Epistle.
This Angel and Church, it's like have been before others, far from that estimation that Sardis was in: for, they have but a little strength, and many enemies; yet were they much more honest and commendable before God, and fruitfull under the Ordinances they had: therefore the Lord indites a most comfortable Epistle unto them.
In the Body of the Epistle, we have these three things, 1. Their present condition, is in several respects described. 2. Their commendation is laid down. 3. Some excellent encouragements and directions are given them for the time to come. These three being interwoven, we must open them as they lye.
Beside this general, I know thy works: which, though common to all the rest of the Epistles in some respect, yet may be taken here as holding forth His particular approbation of this Church, because there is nothing quarrelled in her. This will not indeed prove that she was altogether free; but that, being honest and free of grosse faults, the Lord doth not rigidly reckon with her. Besides this, I say, in the 8. vers. this Churches good condition is set forth in these four, 1. Behold I have set before thee an open door, and no man can shut it: this is the fountain of all that is commendable in her, and from which it doth flow, to wit, Christs conferring such a mercy upon her: and this is a main encouragement premitted for the strengthning of the honest Angel of this Church. For understanding of it, we must consider, 1. What is meant by an open door. 2. What by Christs setting of it before the Angel, so as no man can shut it. By an open door usually is understood in the Scripture the Lords making way for profitable preaching of the Gospel, which standeth not mainly in having accesse and liberty, without any external restraint, to preach the Gospel; but especially it stands in Gods giving inward liberty to the Preacher, and in His countenancing of the Word, and making it effectuall and successefull upon the hearts of Hearers. This is called, Colos. 4.3. A door of utterance, when a Minister is not straitned in preaching the Gospel, but, as it were, the door is casten open to him. And, 2 Cor. 2, 12. When I came to Troas to preach Christs Gospel, and a door was opened unto me of the Lord: which is some special signification of Gods sending him and removing of difficulties out of the way, and making his Ministery succesefull there, And, 1 Cor. 16.9. it is said, a great door and effectuall is opened unto me, and there are many adversaries, So, that there may be an effectuall door opened, even where there is much opposition. In sum, it imports these two or three, 1. That there is a straitnednesse in Ministers who cannot bring forth the Gospel as it ought to be brought forth, and will when the Lord sendeth forth the Spirit and enlargeth a man with boldnesse to speak the same: in this respect, a door of utterance is opened unto him, as in that place, Col. 4.3. is clear. 2. That there is a further let beside this, to wit, when the ears and hearts of Hearers are so locked up that the Word hath no entrance, but is repelled. The Lord openeth this door, when by the work of His Spirit upon hearts, as upon the heart of Lydia, He doth make the Word to be received and admitted: in which respect, (2 Thess. 3.1.) Paul desireth them to pray that the Word may have free course, that is, that there be no shut doors to marr the progresse of the same. Both these are understood here, to wit, liberty for the Minister to speak, and that with countenance and successe among the People. We conceive also that this phrase of an open door, doth take in a concurring of Gods providence, for the keeping of the Word ministred, and Ordinances in such a place in both the respects that are mentioned, notwithstanding of the numerousnesse and maliciousnesse of opposers: and this agreeth well with that word, in this verse, and no man shall shut it. And this may be a third thing imported in this expression, though it be not of the same kind with the former two every way.
By Christs setting open of this door before the Angel, so that none can shut it, is holden forth, 1. Christs supreamacie and soveraignty in giving Gifts to men, liberty and inward freedom to improve them, and also a blessing upon them in making of them succesefull. It is not Gifts, by which a man will be able to Preach, if the Lord'give not a door of utterance; yea, even the great Apostle Paul hath need of this, Col. 4.3. nor is it the having of utterance that will obtain fruits among the people, if the Lord do not open an effectual door, and give the Word free course among them. Hence it is, that sometimes where there is most utterance given, there may be lesse successe than where there are fewer Gifts: because he, whose priviledge it is to set open doors, doth open more fully the door of utterance to the one, and the effectual door to the other, and doth not open both equally to all. 2. This importeth the necessity and inevitablenesse of successe: when Christ thus openeth the door, Successe cannot but follow: and no man, or devil can shut out or impede the same, when He pleaseth to countenance His Ministers, and to commend the Word to the hearts of hearers. Now, it may appear what the meaning of this part of the verse is, which relateth especially to the Angel, to wit, I have called thee to this Ministrie, and have given thee some measure of utterance, though thou hast not much ability, and especially, I have ordered matters so as the Word from thee shall have free course and successe. And, rage who will, this shall not be obstructed. By which also we may see why the Lord took the Title to Himself, that doth immediatly go before this.
The second thing in the verse, is, for thou hast a little strength: by little strength here, is not to be understood weaknesse in Grace; (for, that is eminently commended) nor yet little countenance in the discharge of Ministerial duties, But it looketh to his parts and abilities, which, its like, were not many and great in comparison of what others had, that is, it may be he was not able to speak of, nor search into so many profound mysteries, and follow doubtfull disputations, as others were in capacity to do. This is not mentioned here as any ground of opprobrie to him, nor yet as any ground of commendation, being considered simplie and in it self; but it is mentioned for these two reasons, which being put together, will clear the scope. 1. It is given as a ground of Christs opening the door before him, and as an evidence that what successe he had, was to be attributed to His countenancing of him, because thou thy self hast but a little strength. And this sheweth, that as oftentimes Christ is most tender to the weak Believers; so also to the weak Ministers, that are yet sent by Him, and honest in the discharge of their Commission. 2. It is mentioned here to heighten the commendation that followeth, to wit, that though thou hast a little strength, yet thou hast kept my Word. It is the joyning of these two together, that sheweth wherefore this is here taken notice of.
The third and fourth expressions, which most expresly hold forth the commendation, are, Thou hast kept my Word, and hast not denied my Name: by keeping of the Word here, is not only understood the keeping of puritie in Doctrine; but especially these two, 1. A keeping it in practice, by being conform thereto in their walk. 2. An avowed Preaching of the Truth by the Minister, and his adhering to and owning of the same in his station, notwithstanding of all the reproaches which he met with: for the scope, relating especially to the Minister, …his keeping of the Word must implie also something peculiar to him, which is commonly expressed in the Old Testament by this Word of keeping the Lords charge. The last word, thou hast not denied my Name, is to the same purpose; but doth import more than is asserted, to wit, that notwithstanding of the many trials thou hast met with, yet thou not only hast not faintly denied my name; but hast openly and confidently avowed and confessed the same. And these two, being compared with a little strength which this Angel had, do make the evidences and commendation of his honestie the more wonderful. In the 9, and 10. verses, the Lord g…veth two special encouragements unto them, having also some testimonie of their by-gone integrity included in them. It is like this honest Church, hath been under a twofold persecution, (as we have seen in some of the former Epistles) 1. From the corrupt and unbelieving, Iews, who, having Synagogues in many places, did prove great persecuters and reproachers of the Name of Christ, and His Worshippers: This the Lord doth encourage them against, in the 9. vers. 2. From heathens: in reference to which, He comforteth them, vers. 10.
The Consolation, which is laid down, vers. 9. doth expresse these three,
1. There is a description of these corrupt Iews, they are said to be of the synagogue of Satan, who say they are Iews and are not, but do lie, that is, they indeed call themselves Iews, and children of Abraham, and Gods Covenanted people, &c. but they do lie, it is not so, for now they being broken off by their unbelief, are truely of the synagogue of Satan, and followers of him, as we expounded it, chap. 2. vers. 9.
2. There is the promise which the Lord maketh to this Church, I will make them to come and worship before thy feet, and to know that I have loved thee. In sum, it is this, these corrupt Iews do now calumniate thee, as if thou wert not of my Church nor beloved by me; but, faith be, by my inward Power I will so move and incline them, as they shall willingly come and worship before thy feet, and know indeed that I have loved thee.
The words of the promise may be two wayes understood, and we conceive that both come well in here, 1. They may be understood of sincere conversion; and so the meaning is, I will convert many of these blasphemers, and, as an evidence thereof, make them come and worship before thy feet, that is, really Worship God in the Assemblie with thee, like that word, Isa. 60.14. The sons also of them that afflicted thee, shall come bending unto thee, and they that despise thee, shall bow themselves down at the soles of thy feet; and they shall call thee, the city of the Lord, the holy one of Israel. And in this expression, the Prophets scope, is, to foretell the conversion of the Gentiles in the dayes of the Gospel. The word in the first language, is, I will give them, &c. which doth expresse more significantly both the nature of this work as to the Angel; (it is a very excellent and singular gift to him to have blasphemers made converts) and also it sheweth the … hereof, it being a Gift of Christs Grace. This we conceive is to be taken as a part of the meaning: And is clear, 1. from the scope, which is to shew the fruit of Christs keeping the door open before this Minister for his encouragement, to wit, His making the Word powerful for the captivating of gainsayers unto the obedience of Christ. 2. The word added, and they shall know that I have loved thee, seemeth to import something of a kindly principle acting them in this.
Again, 2. The words may be understood as holding forth a fained submission of many unto the Ordinances of Christ; who from Christs clear owning of His Church shall be made, being as it were astonished, to acknowledge the same, and to say, doubtlesse God is among such a people of a truth, as it is, 1 Corinth. 14.25. And this being a promise made to the Church, as a peice of her splendor and happinesse, that her enemies shall lie, or give fained obedience unto her, Deut. 33. 29. and a thing also that doth tend to the evidencing of the Lords respect to His Church, we take it in under this promise likewise. So the meaning will be, I will give some of these Iews as real converts unto thee, and others of them shall be so far convinced of My respect to thee, as shall make them counterfit in their profession, and give thee some reverence also: for, if there were not some converts, the promise would not be so great as it is; yet, it cannot be expected that this reality should be universal amongst these corrupt Iews. And according to the former exposition, these words which follow, and to know that I have loved thee, are two waye… also to be understood, to wit, either of such a Spiritual discerning of the saving effects of Gods love to such a people, which begetteth a charitable perswasion in them of the sinceritie of such and such persons; or, it is to be understood of some common and general conviction, flowing from some outward evidences of Gods favour, which often is in many hypocrites.
The third thing in the verse, is, the Lords making this promise so observable, both by doubling and repeating the same; and also by prefixing a behold at every time thereunto: which sheweth, 1. That the thing is most rare which is here promised, …o wit, to have blasphemers made converts. 2. That it is a most excellent favour to a Minister or Church when such a mercy is bestowed. And, 3. that although it be difficult-like; yet in this case it is sure, seing for the confirmation of the saith of this Church the Lord hath repeated the same.
The encouragement in reference to the other persecution followeth, vers. 10. Wherein, 1. there is a common trial foretold. 2. There is a promise made to them in reference to the same. And, 3. some ground, as it were a reason of this promise, is premitted, vers.. 10.
The trial which is foretold, is …everal wayes set forth. 1. It is called a ventation. It is usual in Scripture to stile affliction by the name of …entation, as I…m. 1.2. Count it all joy when ye fall in divers …entations; and so also, vers. 11. The reason is, because such afflictions want never many circumstances waiting upon them, which do indeed make them to be tentations: and so …ther men are tried by them, or, through their own corruption, snared upon such occasions. 2. It is an hour of tentation: to signifie both the definitnesse and shortnesse thereof: which doth carrie an encouragement in the bosome of it. 3. It is a trial which shall come upon all the world: By world here, is not to be understood the Heathen world, as contradistinct from the Church, for, that world is not the object of such trials; but is instrumentall therein: it is then the Church spread up and down throughout the world, They shall be tried. And usually it was so, when persecution was moved by the Heathen Emperours, it spread through all the corners of the world, where any part of the Church was. 4. The end thereof, is, to try them that dwell upon the earth, that is, the Saints that live upon the earth; and so earth here, is not contradistinguished from the Church simplie; but thereby the Church militant is contradistinguished from the Church-triumphant. For, the priviledge of Philadelphia is not, that she shall be kept from ills that are common to the men of the world; but this, that when the Church should be under persecution generally, the Lord should secretly and tenderly preserve her from the weight of that trial, that others were to meet with: which is the second thing to be considered in the verse.
The promise, in reference to this trial, which is made to Philadelphia, is in these words, I will also keep thee from the hour of tentation, &c. It may two wayes be understood, 1. As being a promise to keep her from any prejudice by that trial, though she might meet with the same: this is indeed truth; but cannot be said to be a peculiar priviledge to Philadelphia: for, all the Lords people might plead and expect that, and yet some peculiar thing seemeth to be holden out as to Philadelphia in this promise. Therefore, 2. we understand it thus, when others shall be under persecution, thou shalt either be altogether free from that particular trial, which is to come; or, at least in a great measure shall be kept from the extremities that others t…ereby shall be put unto. And in this respect, the promise beareth somthing peculiar to Philadelphia: and therefore cannot be made use of by others as a ground to expect freedom from temporall crosses, except there be the like warrand to apply the same.
The last thing in the verse, (though it be first in order) is the ground to which the Lord doth knit this promise, Because thou hast kept the word of my patience, I also will keep thee, &c. The word of Christs patience, is the Gospel: called so, 1. because usually the crosse followeth it, and the Professors thereof have need of patience. 2. Because it is the great School-master that teatheth the exercise of patience: for which reasons, it's also called the Kingdom and Patience of Jesus Christ, chap. …. vers. 9. Their keeping of this word of His patience, doth import their owning of, and adhering to, this Gospel with much patience under many crosses and much persecution and so this connexion doth not imply any merit in them procuring this peculiar priviledge; but doth expresse Christs tendernesse, and, to say so, His condescending equitie in His proceeding, who, seing this Church had a little strength, and yet had born out more stedfastly and patiently under many former trials, than others who might be of greater abilities; Therefore, out of His tendernesse, He now promiseth to keep them free in a peculiar manner from a coming storm.
The last thing in the Body of the Epistle, is the advertisement, vers. 11. which hath these three, 1. An assertion of Christs coming, and that quickly, Behold I come quickly: which sheweth, that though he seem now to be absent, and to delay His coming; yet it will be found otherwise. It is said to be quickly, 1. Because it is not long in comparison with Eternity. 2. Because it will be sudden to enemies. 3. It will be seasonable to friends. It will not be one hour behind the due time: and therefore may be said to be quickly. 4. He is for the present hasting, and, to say so, making dispatch of what is to precede His coming; and so may be said to be coming quickly. This is here mentioned as a ground of encouragement to the Angel to continue stedfast upon the one side, and as a watchword to scare them from declining on the other, seing Christ was to come to Judgement, and that shortly. The second word, is, a direction, hold that fast which thou hast: which is in sum, ye are in a good condition now, be diligent to retain the same, as the like expression was expounded, Chap. 2.25. The third thing, is, a warning added to this direction, hold fast, &c. that no man take thy Crown: in sum it is this, thou art now in a royall condition, thy honesty is thy Crown before Me and others, and it hath a promise of a Crown after this: therefore be diligent and stedfast, lest by your declining ye be prejudged of your Crown. It alludeth to running amongst men, where they that sit up in the way, though having for a time run well, yet obtain not the Crown, because some other outstrips them, and obtaineth the same: here the scope only, is, to shew that these who sit up in the practice of Christianity, shall as surely be deprived of the Crown of Glory; and it is here added, to shew how the Lord addeth spurs to His most faithfull servants for preventing of their falling.
The first part of the Conclusion, (for we shall say nothing of the second) is, vers. 12. comprehending five priviledges to the overcomer. The first is, I will make him a pillar in the Temple of my God: by the Temple of my God, must be here understood Heaven, and so, to be made a pillar, is to be fixed there in Heaven, as a Trophee of the Victorie of Jesus Christ, and as singularly and eminently fitted for, furnished with, and fixed in the glory that is there. For, 1. The properties that follow, will shew that this can only be understood of Heaven. 2. Thus also it can only agree with all the other promises that are made to the overcomer, which principally relate to Heaven. 3. There is no other thing that can be expected by every overcomer but Heaven.
The second thing, is, he shall go no more out: the accesse that Believers have to Gods company and Temple here hath interruptions; and the Believer is again soon down from any mount where Christ may be transfigured before him: but (faith the Lord) when I shall make him a pillar in the Temple of my God, and settle him in Heaven, there shall no more be any interruption of communion, either by Gods hiding of Himself upon the one side, or from the Believers whoreing from Him upon the other; but he shall be by the powerfull grace of God established there, and shall go no more out. And this is added as a special consolation to the Believer that is wearie of his own gading and whoreing from God; that there is a time coming when that shall be broken off, and he shall go no more out.
The third step, is, and I will write upon him the name of my God: pillars that were erected as monuments of honour, were honourable according to the name or inscription that was written upon them: Now, there can be none more honourable than to have the Name of God written upon them, and to be devoted to Him. We concieve also, it implieth a sharing and partaking of the glory of God in some measure, as a poor creature is able to partake of the same.
The fourth thing, is, and the name of the city of my God, which is New Ierusalem, which cometh down out of heaven from my God. We must understand, 1. What is meaned by this New Ierusalem, before it can be understood what it is to bear its Name. By the New Ieru…alem and city of my God, we understand one of two, either, 1. Heaven, which in the seat of the Church Triumphant, called here the New Ierusalem, because it so far doth exceed the splendor and beautie of the Church, or Jerusalem, here upon earth: and it is said to come down from Heaven, because by the preaching of the Gospel the Kingdom of God is brought near, even to the door. Or, 2. The congregation of the first-born that are already perfected in Heaven, called the New Ierusalem, because though they be of that same Church of Christ, yet are they in respect of their glorious qualifications and perfections, as it were, a new Church. And thus it is said to come down from Heaven, not so much to signifie any locall mutation, as to shew where it is for the time: and that their originall, as such, is from God. Both these turn to one, and shew that by this promise is understood, that the overcomer shall be admitted as a free Burgesse and Citizen to glory amongst the rest of the Congregation of the first-born. And thus to have the name thereof written upon the overcomer, is to have Him, as it were, declared a free Burgesse and Citizen of that glorious Incorporation. That it is thus to be understood of Heaven, and not of any state of the Church upon earth, the reasons before mentioned do evince. Beside, it is a promise that is to be performed to every overcomer, and that after his full Victory here; and so consequently after his death: and therefore can be understood of no other thing but Heaven.
The last thing, is, and I will write upon him my new name: the Mediators new name, is, the exaltation which He hath received after His Resurrection and compleat Victory, as is clear, Philip. 2.9. The writting of this upon the overcomer, is, the making of Him a joynt sharer of that His Glory; and so to sit upon one Throne with Himself, and eat and drink at one Table with Him, and to behold His Glory, as Himself doth pray, Ioh. 17.22, 23, 24. the due and proportionable difference being alwayes kept betwixt the head and members. Now, put these together, and so the overcomer shall be glorious in himself: For, so, 1. He shall be a pillar. 2. He shall partake of the glory of God, and have His Name upon him. 3. He shall partake of the glory of Heaven and the Saints that are there already. 4. He shall partake of the Mediators Glory and bear His new Name: and what more can be imagined? Thus the Lord shall be admired in all that believe, 2. Thess. 1.10. in that day when every Believer shall be as a Trophee erected to the glory of the grace of God, and for a memoriall of the love that our blessed Lord Jesus had unto, and of the Victory He obtained for elect sinners by His redeeming of them.
It rests now that we observe somethings further from this Epistle beside what is already hinted: wherein it is not our purpose to insist.
Observe, 1. There is difference betwixt gifts requisite to the being of a Minister, and successe by the exercise of these in the Ministery. There is here a little strength, that respecteth the first; and an open door, which respecteth the second: and these two are distinguished one from another. And thus we will find throughout Pauls Epistles, that difference is made betwixt his liberty to Preach upon the one side, and Gods opening an effectuall door to him upon the other. 2. We see that Christ is the giver of both, to wit, of gift… to Ministers, and of successe among the People. 3. We see that he distributeth not to all alike; but an open door is set before some, more than before others, and when not at all before others, as by comparing this and other Epistles together is clear.
It may be asked here, 1. What way a Minister may know if an effectuall door be opened to him amongst the People, seing Paul sometimes afferteth the same? 2. How: Minister, having such an opportunity, ought to carry in the improving thereof?
To the first we say, that this cannot be discerned alanerly from a mans gift: for, it may be shut where great gifts are, as we will see hereafter. Beside, it is like Paul had not alway this door open to him, at least it was more in one place than another. Nor is it meerly to be gathered from a mans freedom from externall crosses in a place, nor yet from the great following he may have: for, there may be many adversaries where this effectuall door is opened, 1 Cor. 16.4. and there may be no such thing, where there is great peace and applause. Yet, we conceive by these and such like characters, this may be somewhat discernable, 1. When a Minister getteth the door of utterance upon the one side opened to him, and there is an opening of ears among the People to welcom the same upon the other: which is not to be understood of carnal itching after, or being tickled with a gift; but of love to edification, and simplicity and diligence amongst them: which sheweth that such a man and his gift is commended to them; and so that they are in the greater capacity to get good of him. 2. Where this is, it hath reall changes following, and much solid work: for, by it people are not made light, and notionall, but are made humble, serious, tender, fruitfull, &c. 3. Where such a door is opened, the devil often rageth, and setteth himself to oppose, traduce, or some way to blast the Ministery of such a person more than of many others. This poor Angel hath much affliction, when the Ministers in Sardis and La…dicta are free. And so when an effectuall door is opened to Paul at Ephesu…, this is added, that there are many adversaries, 1 Cor. 16. Yet, even under such afflictions there are many trysts of providence to be marked in the Lords way, for countenancing … Ministrie, and many evidences of respect to the same from such as are tender. 4. It is a good token of an open door, when some way observably the Lord defeateth the devil and pr…fanity in a place, and is making him fall like lightning from heaven by the Preaching of the Word. 5. The experimental proof that is most sure, is an actual gaining of ground upon the kingdom of the devil, and a bringing off of prisoners unto Jesus Christ: which is the proof given here, where God promiseth new converts; and is ever supposed by Paul, when he mentioneth this door.
Now to the second, to wit, how a Minister ought to use such an opportunity? We say, 1. it is to be improven with all diligence in his duty, as a man that is to reap corn that is already ripe. 2. It is to be made use of with all humilitie and selfdenial, left by being tikled therewith he prejudge the Master of His Glory, and so procure straitning to himself. 3. It would be with much fear and watchfulnesse: with fear, lest he himself miscarrie; or any soul miscarrie in the birth, because of his unskilfulnesse: with watchfulnesse, lest the devil saw cares while he is sleeping; and the conception prove false without realitie as to many hearers. This is Pauls word, 1 Corinth. 2.3. I was amongst you in much weaknesse, and in much fear and trembling, which sheweth the kindly impression which he had, both of his own and the peoples infirmities. 4. It would be improven zealously, that is, so as the Authority of Christ may appear upon His Ordinances both to adversaries and friends. 5. It would be made use of (to say so) solidly, by making the foundation sure, by proposing solide food to souls, as the substantial Gospel-truths, and the uncontroverted duties of holinesse: for, there is hazard too soon to bring such a people to the new wine of the most sublime things in Doctrine, or the most extraordinary practices of grown Christians: and it is better that they be fed upon milk, and what is healthfull and nourishing, than that to please their appetites, they be diverted with uselesse Questions. 6. There would be much dependence upon God in such a case: for He is the Master, and hath appointed a great Steward over the house who hath the keys laid upon His shoulder: and the Minister in such a case, would know that he hath no Tack or Lease of such a condition, but is at the Masters pleasure: and therefore he would be acknowledged in every step of the Work as it is done, or in doing. Lastly, The great shot of all Preaching would be driven constantly, both in publick and private, to wit, the edification and salvation of the people, and the forming of Christ in them by travelling, as it were, in birth for that effect. Obs. 4. Somtimes there may be greater successe unto mean Gifts, by Christs countenancing the same, than where Gifts are in themselves more eminent and shining: the reason is, because, for the attaining of successe, it is not only necessary to have the exercise of a Gift; but also to have a door opened to them by Christ: and these two are sometimes separated, as was formerly said. And by so doing, the Lord would teach Ministers, to know their own insufficiency for any such thing; and also necessitate both Ministers and People to the acknowledgement of Him. There is a notable instance of the Power of mean Gifts beyond greater abilities in the Historie of the Councel of Nice, wherein a subtile Philosopher who had long keeped the Assembly jangling with disputes, at last by a man of small parts (in respect of others who had been disputing) was convinced by the simple propounding of the Truth of the Gospel, which he closed thus, this is the Truth of God, Philosopher, believeth thou this? Who answered, he did. Then said the honest confessor (for so is he stiled by the Author) If so, then follow me, and be baptized: unto which the Philosopher yeelded, as if he had never learned to gain-say; expressing these words to the hearers, and especially to some other Philosophers that were with him, so long as I was dealt with by words, I did repell words with words, but when power proceeded with words out of the mouth of him that spoke, I was not able, said he, to resist that: and thereupon instantly went out to be baptized. At first all the Doctors were affrighted that the Truth should have suffered; and therefore hardly gave way to him to speak; yet did that simplicity prevail by Gods blessing to the conviction and conversion of the Philosopher, when all these Scholastick debates did not. This is recorded by Russinus in the third Chapter of his book, which is the first added by him to Eusebius his Ecclesiastick Historie. Obs. 5. That some men of mean and small Gifts or Parts, and who are not able to do much by writing or disputing against subtile adversaries; do yet often prove more stedfast adherers to Truth in times of pesecution, than others who in the former respects have gone far beyond them, and have been of greater esteem as friends to Truth, both with themselves and others. This Angels strength was not much; but his stedfastnesse and patience under affliction was great. Worthy Perkins, on the place, giveth a memorable instance of this in the time of the persecution under Queen Marie of England, to wit, that there was an honest man of mean Parts and no great esteem, near to Cambridge, who did seal the Truth with his bloud, when all the great Schollers and Doctors of that Universitie did miserably and shamefully make defection from the same. Obs. 6. That oftentimes an honest Minister with mean Gifts, hath more countenance and successe in his Ministrie than where greater Gifts without honesty are, as by comparing this Angel with the Angels of Sardis and Laodicea in this same Chapter is clear. For (to say no more) he hath this advantage, that his works may be found perfect before God, wherein the others cannot but be defective. Obs. 7. That a little measure of Gifts, being honestly and faithfully improven, have their commendation from Jesus Christ, as if they were of the highest measure and degree: because it is not Gifts that commendeth a Minister to Christ, but faithfulnesse in improving the measure which he hath: and so if two talents be faithfully improven, it will be said, well done to that servant, and he will be called faithful, even as well as he, who had five, or even ten talents, bestowed upon him. And if this were well considered, Ministers might be lesse anxious for the measure of their Gifts, and more provoked to be serious and faithful in their improving of the same. Obs. 8. That it is a special mercy, even to be keeped from the common trials that others meet with: there is much mercy in Gods peoples being keeped free from ills, that otherwayes they might be over-mastered with: and it is not by chance or fortune, that the lot of one Church or Person is more easie than the lot of others; but this cometh from the Lords over-ruling Providence, keeping them from that hour of tentation, which in His wisdom is ordered for others; who is therefore humbly and thankfully to be acknowledged in the same. Obs. 9. That stedfastnesse in honestie and faithful adherence to Christ and His Truth, do never of themselves involve a people in trials and afflictions; but, in Gods good providence, do often prevent the same: therefore this honest and zealous Church, is kept from a coming storm, which was to try all the world beside. Obs. 10. That it is not impossible to God to make open blasphemers real converts, and that somtimes He hath actually done and doth the same. Obs. 11. That when He doth this, it is one of the rarest Gifts that can be bestowed upon a Church, and one of the greatest confirmations that an honest Minister can meet with in his Ministrie; and, in the usual dispensation of Gods Providence, doth attend a Ministers honest, zealous and faithful discharge of his duty in simplicitie. Therefore both Ministers and People would not only be animated and encouraged to pray for the same; but also to love and follow honest simplicitie and faithfulnesse, as the most sutable and probable way for attaining the same. Obs. 12. That as usually true conversion to God and sincere love to the Saints go together, so also is it found in experience that the more bitternesse hath been against the Ordinances, Saints or Servants of our Lord Jesus, There will be, if conversion be true, the more full and manifest testimonies of respect shewed to them, even often beyond what are shewed from these that have been formerly sincere. Obs. 13. That profane men before their conversion, do not look upon honest simple and Godly followers of God, as so beloved of Him as indeed they are. Obs. 14. It is a good token when men are brought in sinceritie, to acknowledge, that it is neither the great men, nor the wise and learned men of the world that are beloved of God; but only the Godly, and all such, whatever their place or parts be. Obs. 15. The right impression of Godlinesse in a Person or Church, is not to conceive such and such to be more deserving than others; but to be more beloved of God: which is the great fountain of all the rest.
Concerning Ministeriall qualifications.
IF we will compare the Angels of these three Churches in this Chapter together, we will find great difference: these of Sardis and Laodicea, it is like, had many gifts, which made the first get a name from others, and the last to esteem of himself; yet hath none of them a great commendation for grace, but the contrary; He of Sardis had a name, but was dead, and his works (what ever they appeared to men) were not perfect before God: what he of Laodicea was, that Epistle also will clear. And for fruit, the Angel of Sardis hath little, but a few names; and it is like he of Laodicea had lesse or none at all. The Angel of Philadelphia again, is in all these three contrary: he hath few parts, but a little strength; yet hath a good testimony of honesty and successe. Whence may we not only gather, 1. That there are different measures of gifts amongst Ministers. And, 2. That some are more honest than others And, 3. That the most honest have often the meanest gifts in appearance; and who have greatest gifts, often are least conscionable in the improving of them. And, 4. That a sincere honest Minister may have very mean gifts, either considered in themselves, or as being compared with others; and yet may be more faithfull in improving of them, be more accepted of by Jesus Christ with his small measure, and have moe fruits and greater successe, than others of more shining gifts without tendernesse in their walk: But we may also have occasion to enquire, what qualifications are requisite in a Minister of the Gospel? and particularly, if Learning be any way usefull to a Minister? or, if it be not rather hurtfull, seing weak Philadelphia is so commanded, when others are reproved? or, if grace ought to be reckoned amongst ministerial qualifications? There are here extrems, some giving too much to Learning, and too little to Grace, and others doing the contrary. These are not then to be looked on as inconsistent; but as agreeing well together: for, it is not the Angel of Sardis his reproof, that he had a name or gifts; but that he was unanswerable to them: nor is it Philadelphia's commendation, that he had a little strength; but that he improved well that little which he had: otherwise, one talent may be hid and abused as well as five. To speak a word therefore to the thing, we conceive that these three are necessary for the compleat qualifying of a Minister, or, of one of the Ministery, to wit, 1. Gifts. 2. Learning. 3. Grace. The second helpeth to manage the first; the third sanctifieth both, and maketh them lavell at the right end and mark. Yet take these advertisements, 1. That there are degrees in all these, and that we intend not to stint to any rigid measure or degree in any of them. 2. That although they be necessary; yet not equallynor after the same manner, the first two being necessary to the esse, or being of ministeriall qualifications; the last belonging to the beue esse, or to the well and integrall being thereof, as will afterward appear.
By gifts, we understand a fitnesse given of God, whereby one is capacitated for such a Calling: and although by improving, it may encrease; yet we conceive that it is in it self no acquired thing simply, but is like a Stock or a Talent that is given to Trade with in such a Station: and therefore by no pains, skill, or art, can be attained, where it is not given. Hence it is peculiarly called a gift; and of Christs giving, Ephes. 4.12. 1 Cor. 12. and 14. 1 Tim. 4.14. and 2 Tim. 1.6. The Apostle comprehendeth it in that word foreign, apt to Teach, 1 Tim. 3. And we may take it up in these three, 1. A capacity to discerne and conceive of the things of God with some distinctnesse: if this be not, there can be no progresse to any other step; and this may be called the gift of knowledge (as there is a word of knowledge which doth suppose this gift, 1 Cor. 12.) whereby one is able to take up the truths of the Gospel, which every one is not: this is prayed for to Timothy, 2 Tim. 2.7. not as to a Christian simply, but as to a Minister. 2. It taketh in a fitnesse to expresse and bring forth, for the edification of others, what they have conceived themselves: I called by the Apostle utterance, Col. 4.3,4. and he that hath it, foreign. And it may be called the word of wisdom or knowledge, whereby one is sitted profitably to speak to others: without which, no knowledge is sufficient. 3. There is also comprehended in this gift, an energie, or efficacie, which bringeth out things in another manner, and with another stamp than the Rhetorick and eloquence of men can do. Hence the Word and Power in the Preaching of the Gospel are distinguished, 1 Corinth. 4.19. I will know, not their word, but their power, (what the two great Divines Calvin, and Martyr say on the place, is excellent to this purpose) and this, we conceive, is the main differencing thing of ministeriall gift, the former two being common to men of all professions in some respect, but this is not. Hence many men may have much knowledge, and be able by great eloquence to expresse it, and yet be far from that power and life which a native ministerial gift hath with it, as the corrupt Teachers at Corinth, who abounded in humane eloquence, were: which (as holy and Learned Mr. Boyd of Trochrege saith) is to be tried, not ex done, or, by the gift only; but, ex doni efficaciâ, or, by the efficacy of that gift in the impression of it upon consciences. And, although this may be best known to a spirituall ear, which can try and discern gifts, as the palat meats; yet is the thing clear in Scripture, and often (as it is more and lesse) will be acknowledged by natural Hearers; such as not a few of Christs, and Iohn the Baptist's Hearers were, who yet notwithstanding discovered this power and efficacy in their preaching, which they did not in the preaching of the Scribs and Pharisees, Mat. 7.29. that is, when a preaching for matter and manner of expressing exquisite, yet will lesse affect, and have lesse weight, than some few words spoken thus in simplicitie by another. This efficacie consisteth not in natural servour and outcrying: there may be much of that, and little of this, and contrarily: nor consisteth it in any meer exercise of art, in disposing of the matter spoken, or choosing of taking expressions. These things, it is true, when not affected, may have their own use; but otherwayes such affectation of words, may well draw men to admire the carrier, or love their gift; but doth not engage to esteem of Him that sendeth, and chiefly to commend the matter that is spoken, to the conscience; which is the native rule by which a true gift is discerned and squared. And we may consider it mainly in these, 1. In its simple plainnesse, or plain simplicitie, whereby the Truths of God are proposed like themselves, having nothing mixed in to divert the hearer from them; but they made as naked as can be to them, for their understanding of them: this simplicitie is often spoken of by the Paul, and is opposed to humane eloquence, as in the Epistles to the Corinthians. 2. It consisteth in evidence and demonstration, a gift whereby one is fitted convincingly to propose or presse such a thing, not so much doctrinally in drawing conclusions from premisses, as by leaving the impression of such a thing upon the conscience, that it is bound with it: this is called the evidence and demonstration of the Spirit and Power, 1 Corinth. 2.4. 3. There is a power and efficacie which accompanieth this, as to its effects: this maketh threatnings so weighty, that Paul will make Felix to tremble; and it maketh promises sweet and perswasive, so that Agrippa will almost be perswaded to be a Christian: this will make (even the idiot or stranger (1 Corinth. 14.) to say, Doubtlesse God is there. And that is more than an ordinary discourse, even of such a subject, thus to commend the Word and our selves to mens consciences in the fight of God; when by his assistance, He maketh the Gospel to triumph in every place, and to be a sweet savour to Him in all, 2 Corinth. 2.14. 4. This ministerial gift taketh in a seasonable way of speaking as to the time, occasion, hearers, &c. Thus it is a gift of right dividing the Word of Truth, 2 Tim. 2.15. so as neither to strengthen the wicked, nor to faint and make sad the righteous; but to lay batterie at the proud imaginations of naturall men, for taking in of these strong holds, and to poure oyl in the wounds of exercised sinners, and that so, as the one, may not by the Preachers fault, partake of the allowance, or be wounded with the stroak that is designed for the other: this is indeed true learning, to be able to condescend and make plain a word in season to the wearie, Isa. 50.4. and such a one, is a work-man that needeth not to be ashamed. 5. There is in this gift a foreign, or holy boldnesse and freedom, whereby in an Authoritative way the Lords Word is spoken as it ought to be spoken, such as is observed to be in the chief Pastor his Preaching, Matth. 7.29. it is called (Col.4.3. and 4.) a door of utterance, and a speaking as it ought to be spoken; or, as it is, 1 Pet.4.11. as the oracles of God: so that in lesse or more, this gift ought to have a stamp of the Majesty of God on it, as His Word hath in itself. And this rebuking with Authority, that none despise this Ministrie, is both often mentioned in Pauls practice, and recommended by him to others, in the persons of Timothie and Titus: and it is like, somthing of all hath been in this Angel of Philadelphia. And this power is not any thing physically and inseparably united to the man, or to his Preaching, but is in him a fitnesse and dexrerity given of God, which He accompanieth with a singular impression by His Spirit ordinarily on the hearts and consciences of hearers, thereby discovering it to be of Him.
For the second, to wit learning, what to say of it will be harder to decide, seing it hath many several acceptions, as, 1. It may be taken for acquaintance with Scripture, and with divine and heavenly things in it, or, for acquaintance with humane literature, as knowledge of tongues, arts, sciences, &c. 2. We may consider learning, either materially in it self, as it is a fitnesse which a man hath to reason for a Truth against an Error, to draw conclusions from premisses, to open hard places, or reconcile seeming contradicting places, and to answer objections, &c. or we may consider it in the manner how men come by this facultie, or acquire this fitnesse to understand tongues, to investigate and search into difficulties, &c. and thereby come to be enabled to improve the gift given, and to stir it up: which is either by an extraordinary illumination, as the Apostles had it, and Prophets of old, without any mediate pains or means; or by an ordinary and mediate way of reading, studying, and learning of these by mediate helps, which may conduce for that end. Now, in answer we say,
1. That learning considered materially, or in it self, as it implieth acquaintance with the things of God, That is simplie necessary. This all the Apostles had, to wit, ability to reason against gainsayers, to open the mysteries of the Gospel, &c. This is required in all Ministers, 1 Tim. 3.2. and Titus 1.9. that he be apt to teach: and it … usefull in reference to the truths he hath to propound; whereof somthings are hard a…d not easily understood, which the unlearned and ignorant, are ready to pervert to their own destruction, 2 Pet. 3. 16. A Minister then had need to be thus learned, lest he speak, not knowing whereof he affirmeth, 1 Tim. ….7. and (being unable to hold fast the form of found words which himself hath learned, 2 Tim. 1.13.) he be turned aside to foolish unlearned questions, chap. 2.23. It is also needful for his opening of Scripture, for his dealing with adversaries; and that both to exhort and covince gain-sayers, Tit. 1.9,11. whose mouths are to be stopped by him, as, in many of the Epistles, we see Paul did; and that in a learned and methodick way of dispute: and this did Stephen, Acts 6. and it is frequent in that story. Yea, there is even a learning required in reference unto the wearie, unto whom words and expressions by a singular dexterity are to be wailed, Isa. 50.4.
2. For the manner of acquiring this learning and ability, we think it not simplie necessary to ty it to the ordinary mediate wayes: for, God often did communicate it immediately; and if He had thought good, could have continued it in His Church in that manner.
Yet, 3. Seing the Lord now giveth not this acquaintance with Divine Truths, and ability to reason, &c. immediately; the way of studying, by reading, and being brought up by others in the knowledge of these, is now, upon this supposition, simplie necessary also: for, if it be necessary to know the mysterie of the Gospel, and men by an immediate way do not attain it, then it is necessary to follow the way, whereby it is attainable. That it is not now immediately communicated, we suppose is clear in experience: men cannot now speak with a strange tongue; yea, not read their own tongue without teaching and learning: and can it be supposed that they shall be fit for prophesie, which is the greater gift? Beside, the Lord hath not left us His Word to ly by us, but that we should read it, as the command is expressed, 1 Tim.4.13, &c. Give thyself to reading: yea, He hath so vailed many parts of His Word purposly, that the reader should be provoked to search into it, as is several times insinuated in this same prophesie: and seing there is a communication of gifts, and what is made known to one, may and should (in a right manner) be made known to others, and that by write as well as by word: what reason can there be, that a Believer or Minister now may not, and should not improve the knowledge that others before him had, or now at a distance from him have, in the mysterie of God, as well as by conference, he may make use of one that is alive, and present? And what other way in there than by reading to attain that? This cannot be denied to a private Christian, much lesse to a Minister: and the many sad fruits of ignorance, error and confusion, which flow from the neglect of studie, shew the necessity of this. Neither is it for nought that parents are commanded to bring up their children in the knowledge and admonition of the Lord, which in Timothie's education, is commended: which could not be, if this way of acquiring knowledge were unlawful. And it is also confirmed by that property (given by the Lord Himself) of the Scribe, who is taught unto the Kingdom of God, Matth. 13.52. that he bringeth out of his treasure things new and old: whereby it appeareth not only that he hath a treasure or stock laid up, but that he hath in it, what is old, as having been of long time useful to the Church, and what is new, and added thereunto by his own painfulnesse.
4. For the knowledge of humane learning, and the studying thereof, such as tongues, sciences, historie, &c. although we conceive them not essential, and simplie necessary for the being of every Minister, so as none could be a Minister without them; yet we conceive them useful exceedingly to all, and necessary for the Church, being used in a right subordination to the great end of edification. For although the Lord gave gifts of many tongues; yet are the Scriptures in two original languages only: and is it not necessary to be acquainted with these? Yet hath the Lord made use of no extraordinary gift of tongues to translate them into several languages; but of men who by His blessing in the way of studie had acquired skill in these languages; which saith, that such a studie is necessary to the Church: and indeed if that had been unlawful, many nations of the Gentiles had never had the Word, and so never had been Churches, had not this been: th… therefore which is such a mean for the propagating of the Gospel, and so blessed of God, cannot be displeasing to Him, who could have appointed otherwise, and not left this necessity on us, if He had thought meet. Beside, the right using of all sciences (even these which men by their corruption do most abuse) contribute exceedingly to advance edification: not by furnishing new weapons (the Scripture is the only Sword;) but by enabling men to mannage the old. These are to men, like skill to one that hath strength, to teach him how to handle his arms for his safety; like Physick to the body, to make all the members act to their several uses; and like the pulling out of somthing in the ear or eye, which marreth the hearing or seeing: So learning, is but the fitting of the natural faculties of the soul, of reason, and even of the gift formerly mentioned, to act neatly, and to be forth-coming accordingly, and subserviently to the orders and dictats of a sanctified judgement: whereas otherwayes a natural and habitual indisposition doth in much incapacitate men for the exercising even of that which they have. Neither can this be thought strange, seing men are not born skilful in any common occupation, till it be taught them: it is no marvel therefore that they be undextrous as to the main things. And the writings of Heathens have been made use of for good ends by Paul, as his citing of them upon severall occasions cleareth, and can the reading thereof hurt us? It is a good similitude which Basil useth (Orat. ad adolese.) that as Dyers when they are to dy purple, do first put some common colour on the cloath to make it receive the purple the better; so, humane learning, is useful for fitting one for the more profitable studie of Divinitie. Only we say, This learning would be well regulated, so as to be made use of only for edification, men not flying to that as if the principles of Heathen Philosophers were more sure and strong than plain Scriptures, or as if, loathing the Scripture phrases and arguments, we would confirm Truths from more learned mediums out of these: much lesse would we reconcile their principles and the Scriptures by ascribing such a meaning to the Scripture, as must be consistent with them, as loather to brangle them in their Authority than the Scriptures of God; nor yet by using their phrases to derogate from Scripture-plainnesse or simplicity, (as often the miserably blind Schoolmen do) which is an high fault. It is abused also when a Minister thinketh himself somthing because of it, and despiseth these who are inferiour to him therein, or, when he accounteth that in himself, or in others, sufficient for qualification, or, when he useth it for ostentation or getting of a name amongst hearers; that is a poor learning, which maketh the message lesse intelligible, and lesse useful; and that is truely a learned Pastor, who can make Spiritual mysterious Truths most plain and palpable to the simplest hearer, as Luther once said, that he is the ablest Preacher who pueriliter, trivialiter, populariter, & simplicissime docet. Melc. Adam. in vit. Lutheri. Learning serveth to enable one in searching for Truth, to conceive what is solide or insolide, and to expresse it plainly; whereas that, is a great abuse of learning used by the Schoolmen (follow them in it who will) to make the plainest Scripture, or practical thing obscure with many doubts, questions, diverse senses, objections, and many frothie unedifying notions, which have never profited them that have been occupied therein, and is contrary to the true end of learning, which ought to be edification. And often the most learned Preacher, in this sense, hath the most ignorant People. He is not the most learned and skilful Lawyer, School-master, &c. who knoweth most speculatively, but he who can reduce it best to practice, as the nature of his Calling doth require; So is it truely in the learning of a Minister, he who can inform, convince, or edifie others with most dexteritie, is the most learned Minister, though, it may be, the les…e knowing man.
3. We said also, that Grace was necessary, and that he that thus carrieth the Lords message now should be holy, as they were, who of old carried His vessels we do not rigidely call for this as for the former two, so as if no man could be a Minister without saving Grace, and unlesse he be truely regenerated: what was said in the former Epistle, doth guard against this; yet we may assert, that it is necessary by necessity of precept: for, holinesse is a qualification in that same roll with ability to convince gain-sayers, Tit. 1.8, 9. And also by way of mids, it is usefull and necessary in many respects, 1. For himself: he cannot have confidence of his Calling, or of his being approven of God in it, without this: though he may be called; yet he cannot act as called of God, and so must be much incapacitated in that respect. 2. For the work: which is of that nature that it requireth communion with God and a standing in His counsel, Ier. 23.18, 22. otherwise, it may be accounted a stealing of his word without acknowledging of himself, vers. 30. And though these be necessary in any Calling, yet the nature of this sheweth them to be in a singular way necessary in it. 3. There cannot be that boldnesse in the message, especially where difficulties occur, without it. 4. For application of Truths, and speaking especially to the weary, This is necessary; that they may more natively take up the cases of others, apply the remedie to them, and sympathize with them, by making forth-coming the consolation to others, wherewith they have been comforted themselves, 2 Corinth. 1.9. which is a main way whereby God fitteth His Ministers experimentally; and even the Head, in some respect, was thus qualified. From this, Luther said, that these three, tentatio, meditatio and oratio, were requisit in a Minister: and they who want this holinesse, are certainly exceeding defective. Further, in respect of his having fruits, it is most necessary, these being often blessed of the Lord with many, and others with all their learning, but with few, as in these two Churches appeareth, beside a Ministers Prayers having influence on the hearers profiting, as well as his Preaching; and he being to Pray for them, and to account their thriving to be an answer of his Praying, as well as the fruit of his Preaching, as in Pauls practice is manifest: what can the unrenewed Minister do here? Can he ly between the Porch and the Altar? can he strive without ceasing in Prayer to God for them? and therefore must he be much incapacitated to be profitable in this respect? Yea, for the credit of the Ministrie, it is requisit that he be of good report, even to these without, otherwise his word will not have much weight: and what will gain such a good report without holinesse? Hypocrisie often is not much convincing, neither is it continuing, whereas holinesse even in a common servant will adorn the Gospel, much more in a Minister, who is a city set on an hill, and cannot be hid.
Again, we say, That this qualification of holinesse should be greatly respected both in a peoples calling, or choosing of a Minister, and in a Presbyteries ordaining of one for a People; so that if they should respect all other qualifications, and yet never enquire for this, they are exceeding faulty: and although holinesse be not simply necessary to a Minister, as if without it he were not to be accounted so, when lawfully admitted, as is said; yet we conceive that neither a People, nor a Presbytery should passe over that qualification in their choice or Admission, so as to make no enquiry for it, or not to respect it, where, it may be, there is nothing to sway any to that opinion of the man in well grounded charity, but somewhat more to the contrary: for, the people are not left to call whom they will; if it were a Deacon, he is to be a man full of the holy Ghost, Act. 6. And this place being the first clear evidence of a peoples interest in their calling of a Minister, this rule for their proceeding must be of force also. Again, it being such a great Trust, as to be intrusted with the Oracles of God, and with the souls of People, can he be thought fit to endeavour the saving of the souls of others, who yet maketh no conscience in taking heed to his own? This is the Apostles reasoning, 1 Tim. 3.2, 3, 4, 5. If a man know not how to rule his own house, how shall he take care of the Church of God? which is proposed by way of Question, to shew the unanswerablnesse of that reasoning, by which He presseth the observing of the former qualifications. And certainly these two, are not without weighty reasons put together, Act. 20.28. and 1 Tim. 4.16. Take heed to thy self, and to the Flock and Doctrine, But to shew this, that who careth not for the one, will never natively and naturally care for the other. Especially, that word, which followeth being considered, So shalt thou save thy self and those that hear thee, intimating, that carelesenesse in his own walk, may not only marr his own salvation, but also the salvation of his Hearers, seing these two ordinarily are carried-on joyntly, as in this Epistle: And, can people dispence with this, to have only a form of Ordinances, not caring whether their Ministers have fruit amongst them or not? or that the profit be to many or few? and yet there cannot much be expected (what ever God may soveraignly do) from a man that standeth not in Gods counsel, Ier. 23.22. and therefore turneth not many from their iniquity: neither can any expect that the Lord will approve that he should be made a steward in His house, and an under-father to His Children, who yet upon no charitable ground can be accounted a child himself, and what confidence can there be, that a man not esteemed gracious, shall either Christianly carrie in the outward form of Religion, or yet keep soundnesse in the Faith? and will they not be accessory to these evils, who have hazarded so much on them, who are not worthy of any such Trust?
The considering of this, as it relateth to a Presbyteries duty, will confirm it further. We say, they ought not (whoever call, or whatever ones parts be) to proceed to admit men to the Ministery, without respect to this qualification of holinesse: my meaning is no…, that search in extraordinary wayes should be made for knowing of mens conversion, or, that infallibility should be expected in this, or, that any particular evidences in such a measure or degree should be pitched on, without which nothing is to be satisfying, (for there are degrees, as was said) but because, even Schollers are naturally sinful, and gifts do not mortifie corruption, nor edifie, but as they are well improven; and seing often by mens profanity, good gifts do much hurt in the Church; and seing there can be no ground to expect the right improvement of gifts by one not supposed to be gracious, Therefore triall would be, 1. To clear that he be not profane, and that nothing can be charged on him. And, 2. That there are some things making him look holy-like, and giving ground, in a discerning charity, to esteem so of him, that what ever afterward he prove, they may have peace in what they have done. And lastly, that some fit time and way be taken purposely for trying of this. This is clear, 1. From the many directions that are given to Ministers concerning this one thing, in the Epistles of Paul to Timothy and Titus, where they are expresly limited in their proceeding to this, that he be holy, 1 Tim. 3.2, &c. and Tit. 1.8. And this holinesse is not only described negatively, that he be blamelesse, not given to wine, &c. vers. 6. and 7. but positively, that he have a good name, be sober, just, holy: which sheweth, that it consisteth not meerly in negatives. 2. It is evident that it is to be tried: because even a Deacon also is to be proved, 1 Tim. 3.10. (which also supponeth, that a Minister is much more to be proved) and then let him use the office, if he be found (that is, after triall) to be blamelesse: and so there is a proof to be had of this qualification, as of others. 3. It appeareth by his excluding of a Novice from this charge, vers. 6. (that is, one lately brought in to the faith) as not being yet able to bear it, or as not being well known what he might prove: and there being to us a proportionablnesse, and likenesse in some respect, betwixt the Novice then, (they being all accounted Believers) and one that seemeth now to professe more seriously than the generality of others, it saith, he would be of a standing profession that should be admitted to this Charge. And, 4. That which is, Chap. 5.22. Lay hands suddenly on no man, &c. doth confirm this also; and that is, not only lest he be not of parts, but lest he through untendernesse abuse his parts, and thou become guilty, as the reason subjoyned, cleareth. And (to meet that objection which one might have, to wit, It is not rashly done; for, nothing can be laid to his charge) Paul saith some mens sins are at the first obvious; but some (saith he) will follow after: and therefore will take time before they be discovered. Therefore there is need of warinesse and trial to bring them out, as Reverend Mr. Dickson expoundeth the place. And can this be so to be slighted in Ministers proceeding, which Paul so frequently presseth, not only to observe when it is palpable, but to search for it, where it is not so obvious? And if it be so requisite even for a Deacon, what will it be for a Minister, whose Station leadeth him more immediately to the things of greatest concernment? And as the Apostles appointed, so practised they, Act. 6. Seek ye out men full of the holy Ghost, them we will ordain, intimating, concerning others, that they would not ordain them, So is the qualification proposed for the Apostle, Act. 1. although Iudas in Gods soveraign wisdom had been imployed; yet there is an other rule given them to walk by, than he taketh to himself; they must take one of these who had given best proof of their integrity, vers. 23. And through all the Epistles, when Paul is recommending Ministers, there is ever some evidence of their sanctification given: whereby he would let us know, what weight is truly in that qualification for commending of men for the Ministery; and what sort of men others should recommend after him. And there are also many reasons which may be gathered from what is said, to make Ministers very carefull in this, That holinesse be well looked unto in Instruments, as they would expect an open door to be set to them by the Lord, as he doth here.
If any should say, 1. That this looketh like the way of rigid trying of Church-members, and seemeth to favour that conceit. Answ. 1. I am not speaking of the manner of proceeding, but of the thing, what ever way any Judicatory or persons in Christian prudence shall take to satisfie themselves in the particular, That I conceive can be regulated by no certain directions: for, that will be fit in one case, which will not be in an other, &c. 2. Although there be a proving and trying here called-for; yet it will not hold as necessary to all members: because there is not the like ground; nay, nor such precepts nor practices for triall of members, as there i… in this: and were it so clear for members, I suppose it were hard to shift it. Yea, 3. This doth overturn that rigidity and scrupulosity concerning Church-members, it is so far from strengthning of it: for, if there be somewhat singular required of a Minister, and if one that is already a Church-member be yet to be proved, if probably he be holy ere he be a Minister (so that one may be a Church-member for his holinesse, and yet unfit, in respect of his being defective in this qualification, to be a Minister; yea, a Deacon) Then is there not such rigid and accurate search to be made for positive evidences in every Church-member: for then, there could be no addition to it, or further length to go: But from this, it is clear that something is required in the triall of an Intrant to the Ministery, more than of one to be admitted into the Church: for one may be warrantably admitted to the Church, who yet may be unfit in this respect to be a Minister: therefore the extending of this conclusion to all the members indifferently, is unwarrantable: for, this new trying of them, supposeth the former not to be so exact, and yet all this probation is to be of such as are within.
If any should further object, That this laieth on that which is impossible. Answ. There is no such thing intended. But, 1. it is more than is needfull to every Church-member. 2. It is somewhat that needeth proof and triall, and is not to be taken on trust: but the manner of triall we leave. 3. It is somewhat that may warrand the conscience, not to determine infallibly concerning such a persons state; but concerning a mans own act in a deliberat well grounded concurring in his ordination; So that there be no ground for a challenge afterward, being put to say, it was sudden, and so to charge himself as accessory unto, and guilty of, his sins also, if afterward he miscarry: which is intended by that precept, 1 Tim. 5.22, &c.
If it be objected further, Then there would be few Ministers entered, and many Congregations would be desolate. That great Patern and Patron of Learning and Piety, Trochrege, when he moveth this objection to himself (which sheweth that it hath been ordinary in all times so to dispute against this duty) Answereth, that it is not so much to be respected, quot, or, how many be in the Ministery, as quales & qui, that is, who, or of what qualifications they be. Therefore (saith he) it had been the advantage of the Ministrie that they had been ever fewer, rather than that many who are in that station should have been admited to it: for (saith he) some became not only uselesse themselves, but do incapacitate others, and make the Ministery despicable before all by their carriage. And indeed it is often found so, that many Congregations had been better still to have waited for what providence might have ordered for them, than to have been planted as they were. Many excellent things hath he to this purpose, pag. 1187, &c. particularly, pag. 1107, &c.
We are perswaded, that whatever profane men think of holinesse, that yet the people who desire to have their souls saved, will be loath to have a blind Guide, who, by falling into the ditch, may hazard others, or, one that may heal their wound slightly; or at best, point out the way to them, but in little joyn with them in it. And especially, that Ministers of the Gospel, who know what esteem Christ hath of souls, and what difficulty it is for themselves to walk singly in this Ministrie, even though they mind their own salvation; and what native and natural sympathy is called-for betwixt a Minister and His Flock; and who are well acquainted with the devices of the devil, who aimeth to make havock of souls by an ungodly, as well as by an erroneous Ministery; and also are laying to heart and seriously minding their reckoning to Jesus Christ at His appearing, for the souls of such Congregations, as they have had accesse to provide with Ministers, whether his Sheep were committed to a friend, or an enemy, to one that loved him, and so would feed the Lambs; or one that loved and sought his own things, (as all men in nature do) and so would feed himself. We are perswaded (we say) that such will tremble to be accessory to such hainous effronting of Jesus Christ, or such cruel betraying of poor souls in committing them to an ignorant, or unfaithfull Guide, who may fall in the ditch with them. And seing this is of main concernment to the advancement of Christs Gospel, and the edification of peoples souls, to have Ministers according to the Lords heart, and not mens, to feed the people; and a special promis… subjoyned to His marrying of a Land, Ier. 3.14. and an evidence of His dwelling with a people, Let all such therefore, whether People or Ministers, who have a hand in this, be obtested in the fear of the Lord, and by the coming and appearance of our Lord Jesus, the great Shepherd of His sheep, that they be warie and circumspect in this most concerning-businesse, as they would not in that day be guilty of the bloud of many souls, that unholy Ministers cannot but be guilty of; and as they would not be accounted partakers with them in all their sins. And, no question, this command amongst others, is implyed in that charge to Timothy, 1 Tim. 6.13.14.21. And it is very observable, that in these Epistles, while he giveth directions to Timothie, and Titus in the name of all Ministers, which are to be obeyed to the end of the world, he so often chargeth, more than in other Epistles, That these commands should be done without partiality; which certainly sheweth, that Ministers must especially reckon for their observing thereof. Yea, that charge, is particularly given in reference to this duty, 1 Tim. 5.21. and 22. I charge thee, &c. Do nothing by partiality: withal subjoyning, Lay hands suddenly on no man: which (as Calvin observeth) is upon this ground given, because men often are ready to be partiall in admissions, Therefore, saith the Apostle, whatever others do, do not thou partake of that sin with them. And though that Reverend forecited Author Mr. Boyd, be every way most moderate; yet, pag. 1108. doth he censure the preposterous moderation of some good men, who are too charitable in the matter of admission of men to the Ministery; and directly asserteth, that in triall of Spirits for such an end, not only the Doctrine, sed & animorum motus, consilia, conatus, are also to be proven. And if nothing satisfying appear which may hold forth Gods call, although it were for many years, it is to be forborn. Nec enim tam refert quot sint hoc Ministeri… fungentes, quam qui sint, & quant â cum cur â delecti at que probati; praestatque plurimi… abdicatis, vel unum aliquem admitti, qui sit unu… ex mille, &c. quam plurimis indifferenter admissis, ex mille vix unum, qualem cupias invenire. And thereafter, citeth our Lords practice, Luk. 9.57. who though most tender of the Churches edification, and in a time when the Harvest was very great, and the Labourers but few, yet doth reject two, who seemingly offered themselves with affection to the work, and presseth one, not so seemingly forward as the other two. In all which, and in much more to this purpose he doth excellently enlarge himself as in a thing of most grave concernment to the Churches edification. His famous Master also, Divine Mr. Rollock, doth most pathetically presse this; and particularly in his Lectures upon the Lords last Sermon and solemn Prayer, Ioh. 17. Lect. 23. Although this be true, and will not, we hope, by any be called in question; yet there are two things which possibly to some may need more particularly to be spoken to; seing it is easie to run in extrems. The first is, What length may be attained, or is to be aimed at in this triall of a Ministers Sanctification, by vertue of that precept, Lay hands suddenly on no man? Secondly, How it may be made to appear, that seing so much is attainable in this case, that as much as is not to be sought after in the triall of private members? We shall therefore, before we leave this, speak a word to these.
To the first we say, 1. That by vertue of that precept, there is no infalliblity to be expected nor pretended unto: because there is no such thing possible: nor doth the Lord in His Word give such symptoms and evidences as may found such a judgment or decision of an other persons gracious estate: nor is this to be enquired for, as if the validity of a persons ordination did depend upon the same: for, ordination may be valid, where no Sanctification is, as was formerly said; But it is such a triall and probation as is opposite to rashnesse and hastinesse, and may give ground of quietnesse unto these that go about this work, even though the person should not be found afterward answerable. Because the ground of their peace, is not the reality or truth of the thing; but it is (to say so) the reality of such and such evidences, which after triall are found indeed to be so, although possibly they be not sincere.
2. We say, That negative evidences, or negative knowledge, that is, that we our selves know no evil of the person, and such like, will not be sufficient to exoner us in proceeding to ordination, according to this precept: for, that may be, where a man is not known at all. Beside that will not give ground to make him be accounted of good report, holy, faithfull, &c. which are the qualifications required in him to whom the word of truth is to be committed. Also the Scripture holdeth forth such qualifications as are positive, to be enquired-for in this case: which were uselesse, if negatives were sufficient. And certainly there is a negative holinesse at least required in a private member; yet it is clear that more is to be enquired for in an Officer; yea, even a Deacon is not to be admitted without special qualifications, which are not requisite in ordinary members. Amongst other words, Ambrose saith on this place, non enim sufficit si sine crimine sit, quia merita ejus debent praeire bonorum operum ut dignus si… ad ordinationem.
3. We say then, That somthing positive is attainable, and is to be enquired for: which though it be not infallibly convincing of the persons state; yet may be sufficient, to quiet the mind against the challenges of rash and sudden proceeding in that matter. Which, in the general, may be drawn to these three, 1. That there be a search in the external positives that are given in the Word; the knowledge whereof may be attained by search. 2. There may be some observation of a mans way, and tract of carriage, from which some discoverie may be made of a mans equablnesse, singlnesse and spirituality in such duties. 3. There may be some discovery attained of a mans universality in these duties so qualified, by considering his carriage in reference to divers cases and conditions and divers persons, both such as are more tender, and others. That these are attainable cannot be denied, at least so far as is necessary for the scope foresaid. And certainly, that precept must be understood to require proof and trial in this, so far as is possibly attainable (otherwayes a man cannot be thought to be sufficiently exonered in his duty) as the reason subjoyned confirmeth: especially in such cases where neither the good works, nor the evil of some men, are open before hand. And these being attainable, as is said, It will follow then that they are to be enquired into. Judicious and Learned Mr. Wood in his Peece against Mr. Lockier, doth assert, That there are some more eminent outward works and actings in Religion, and Piety, by which, men (so far as is competent to men to judge) may be warrantably judged positively gracious, pag. 142. and sheweth how this is to be attained, pag. 152, 153. in these words, There is requisite some seemingnesse of Spiritual sinceritie in a mans profession, id est, that he doth it from a Spiritual principle, upon Spiritual motives, and for a Spiritual end: but a meer, sober, not mocking, serious profession without more, is not a positive appearance of Spiritual supernatural sinceritie. Which sheweth, that such a thing is possible; and experience also doth confirm this.
4. We say, That in this precept it is implied, that these positive evidences are not soon to be trusted; but that men are seriously, and diligently to enquire in the reality of them, for the quieting of themselves rationally in concluding that he is so and so qualified. And this we conceive is the great scope of that precept: for the general, that a Minister should be eminently qualified even in reference to Godlinesse, I suppose will not be denied by any: The miscarriage is ordinarily in the application, and that is not purposedly to admit an unholy man to be a Minister, but to account a man holy without ground, and thereupon suddenly to proceed. The Apostles scope therefore is principally to guard against this, that such thoughts of a persons fitnesse be not suddenly and without trial admitted and entertained. And we suppose, that although particular evidences be not insisted on; yet trial in the general, seriously and with circumspectnesse gon-about, will do much to quiet the mind in reference to its own act. And this is so understood by Chrysostome, Theophilact, and others, as importing a command to try, and try again.
If it were more particulary enquired, What these positive evidences are, which may be warrantably looked-for in one that is to be admitted to the Ministrie? Answ. Although by proportion what may evidence one man to be gracious unto another (so far as is requisit for one man to judge of another) That will hold here; and though there be some generals laid down, which include many particulars as to be holy, full of the holy Ghost, Acts 6. such as have given good proof of their faithfulnesse and constancie in Religion, Acts 1. vers. 21, 22. and such like; Yet beside these, the Scripture hath pitched upon some particular characters for the discoverie of this.
First, He is to be a man that ruleth well his own house, 1 Tim. 3. vers. 4, 5. which doth imply a mans faithfulnesse and profitablnesse, as a Christian, in whatsoever private station he hath been in formerly; so it is to be looked, how he hath done the duty of a son to parents, of a student in his studies, of a private Christian in his private walk with others, or how he hath behaved himself in families, or in other places wherein he hath had more near accesse to be edifying, and such like. This one character putteth to take trial, 1. of a mans zeal and sinceritie in studying edification according to his place. 2. Of his prudence in mannaging and ordering what he may meet with. And, 3. of his Authority, how probably he may be able to keep people in a kindly subjection to Christs Ordinances, as the particular observing of that place will bear forth: which speaketh not only of his fitness to teach; but also to govern in the house of God. And it would seem that though alwayes the Church is not to be restrained from calling one that is young, and without a family; yet by a mans living sometime after his going through private studies, before his coming to the Ministrie, or having a familie to govern, there might be much more accesse confidently to discern a Called-minister in respect of this qualification: for, as the Apostle reasoneth, 1 Tim. 3.5. If a man know not how to rule his own house, how shall he take care of the Church of God?
Secondly, He is to be tried according to these marks wherewith a Christian may be tried, such as to be vigilant, to be sober, (which looketh to sobriety in his whole carriage) not only to be blamelesse, but to be of good behaviour, given to hospitality, not greedie or covetous, patient, &c. 1 Tim. 3.3. Titus 1.7, 8. In which qualifications, not only is to be tried what are mens practices; but what are their distempers, or infirmities; what are their natural inclinations, and dispositions, and such like: and if these be froward, except by the evidences of the opposite Graces, there be hope that they shall be subdued, there can be no confidence to proceed. For, a Minister should be meek, gentle, no brawler, &c.
Thirdly, He is one that must have a good report from them that are without, 1 Tim. 3.7. which importeth a shining eminencie in his conversation, so as to be convincing even to wicked men: from whom seriousnesse and sincerity will get a testimonie, when lightnesse and luke-warmnesse will be abhorred even by them.
Fourthly, He is to be a lover of good men, Titus 1.8. It is a mark of a Believer to love the Children of God; and here it is made a character whereby one, that is to be called to the Ministrie, ought to be tried: and it is such a love to them as is demonstrable and evidenced to others, by their conversing with them, estimation of them, and that in opposition to others, whom in that respect they love not, though possibly their naturall ties to such may be moe. This character, doth first suppone a capacity in them to discern good men beside others. And, secondly, a principle within, making them to love and esteem of such: which, where they are in reality, are both commendable in themselves, and cannot but be some way discernable to others; and therefore may be the more warrantably observed and laid weight upon, and when they are wanting, proceeding may, yea, should be at the greater stand and non-entry.
A fifth evidence is, That he be no Novice, 1 Tim. 3.6. which holdeth out that he ought to be of some settled standing in the profession of Godlinesse; at least, there would be ground to think him so: which cannot well be, if the man have been but as others in his education, and possibly come by reason of the thoughts of a Ministery to have some fairer outward carriage than others; when yet, as to the practice of Religion, he may be but a mere Novice, and so give no ground to found a rationall charity for expecting any thriving of the work of Grace in his heart, or of the work of the Ministery in his hands.
When these externall evidences are found, Then Ministers ought to reflect upon all to see if any thing can be gathered concerning the sincerity of their end, spiritualnesse of their walk, and such like, as by the words of these two eminent Divines formerly cited doth appear. And because this cannot be discerned by one act or two; or, in a month or two: therefore it is necessary to take time, and to consider the equablnesse of such a mans way for satisfying of themselves concerning him. And though it is not like that each Minister can come to a well grounded knowledge in reference to the Admission of every one, by his own particular acquaintance; yet in such a case, it is to be supplied by the testimony of such, who being able to discern, and throughly satisfied themselves upon solide grounds, dare confidently give testimony of the good behaviour and Christian carriage of such a person, according to the former characters: and such testimony, when given, ought to have weight. Therefore we see that in Scripture, the faithfull Servants of God used to commend such, as were of their acquaintance, to others: and such recommendations wanted never weight. Only concerning this, we say, That seing recommendations and testimonies may have much influence upon the good or ill of the Church. This would not be overly gone about; but these caveats would be observed, 1. That when men testifie positively such and such qualifications to be in any, they would have ground of satisfaction in their own consciences that such things are true, and consistent in their knowledge. 2. As this testimony would be on knowledge; so the matter testified, would be weighty, and such as being true evidenceth some good beginning, or appearance of the work of Grace. There are many testimonies given thorow Pauls Epistles to severall persons; but we will still find them have these two, 1. The thing testified, is something that doth indeed commend them as Christians; as having love to God, and to the edification of souls, and such like. 2. It's upon knowledge; yea oftentimes from such evidences as were discernable even to others, such as suffering for Christ, distributing to the Saints, painfulnesse and diligence in what they have been employed about, and such like. On the other side, there is also need of taking heed what testimonies be received. And, 1. That the testimony be full, bearing out these characters sufficiently in the bosome thereof: otherwise▪ it can be no proof of them, whoever be the testifier, and, it may be, it were not impertinent to do it in the Apostles words. 2. Respect is to be had to these who give the testimony. And, 3. To the ground upon which they give it, to wit, if it be of their own certain knowledge that they do testifie such things; or, only upon the report of others, and such like considerations. Wherein faithfull Presbyteries will employ their zeal and prudence for the satisfying of themselves; and so there is the lesse need to insist particularly in them.
Now, as to the second, if any should ask, what reason there can be more to enquire thus in reference to Ministers, than in reference to members? and if the one will not follow upon the grounds that are laid down for inferring the other? We answer, It is enough to say that this enquiry in reference to Ministers is commanded, and the other not. Neither will any objector, I suppose, be able to give such precepts for the triall of Church-members, as have been laid down for this triall in reference to Ministers. It is observable which that great vindicater of this truth, concerning the admission of Church-members without such exact triall, doth answer to this objection; I mean Learned Mr. Wood, in his Examination and Confutation of Mr. Lockyers Little-stone, pag. 80.81. Mr. Lockyer had made the same objection, which he answereth thus, All that Mr. Lockyer here bringeth in concerning admitting persons into Offices in the Church, is idlely and impertinently alledged to the point in hand: we acknowledge that none ought to be put in such Offices, but such as give evidences of all manner of Godly conversation; we have an expresse and full rule for this, 1 Tim. 3. And hands ought not to be laid upon any man, without a foregoing triall and proof of these things. But where will ye shew us in all the Scripture from the one end to the other such a rule requiring such qualifications in persons, and such a triall of them before, and in relation to their admission into the fellowship of the visible Church; and to be under Pastorall care and the Ministery of the Word? If he could shew us this, either in precept or approved practice, we should soon yeeld and be at an end of this controversie; But this he cannot, nor ever will be able to shew; and therefore the reasoning from the care and accuracy to be used in trying persons, who are already in the Church, in relation to admitting them to places of Office, unto admission of persons into the Society of the visible Church, is unreasonable. Thus farr he convincingly to the point in hand. It is observable also, that these amongst the Ancients, who have said and done most against the Novatians and Donatists, have been yet most pressing and peremptory in this, to wit, that none with any blemish should minister in the holy things, as in the writings of Cyprian and Augustine is clear. This is enough to remove any such Objection: Yet for further satisfaction, we say, That there want not palpable reasons for this difference, as,
1. When a member is admitted, he is received to be trained up in Christs House or School; and therefore if he professe himself docile, and subject himself to Ordinances, it cannot be expected that he will be, or can be accurate before he have learned: for, it is within the Church that properly Christianity is taught. It is not so in the admitting of one to be a Minister: for, he is to be entered to be a Teacher, Therefore more must be required of him: and he is supposed to have been a Scholler in Christs School, and under His Ordinances for some considerable time; and therefore more may justly be expected and sought-for from him.
2. When a Professor seriously desireth entry to the Church or Baptism, he doth it by pleading a title or right thereto according to Christs warrand: wherein a Church judicatorie is obliged in justice to decide, and that legally according to his title and right: and if he be found to have such a right, they cannot upon any consideration justly refuse him: But in trying of a man for the Ministrie, there is no such title and right which can be pleaded: For, 1. This is no mans particular priviledge, which he, as a Saint, or Professor, may claim by vertue of the Covenant, or Christs institution, as he may do the Sacraments; for, many have right to these that have none to this. 2. A particular person may be keeped from the Ministrie and not be wronged, even although he be honest; because in admitting thereto, Church-officers are to walk according to the general ground of the edification of the Church: and therefore when it is not for the edification of the Body, a man may be forborn (to speak so) and not admitted to such and such a particular charge, at least, without the wronging of any just title of his: which cannot be in Baptism, if the man be qualified accordingly as is called-for in such a case. For in deciding anent the admission of a particular member, the Question runneth, If he have what giveth title to Membership; But in deciding concerning a mans admission to a particular Ministrie, beside any qualifications of his as a Church-member, it is to be considered, if it be expedient for, and edifying to, the Church, that such a man be admitted to be a guide. And therefore there is more of Christian prudence and deliberation required in the deciding of this, than in the other, where mere right hath place.
Lastly, This difference may be observed, That in deciding the first, to wit, the mans right, Church officers must decide according to what judicially is made out; for, a person that giveth in his title, looking like a serious Professor, he cannot be refused, although men have only a negative knowledge of his sincerity: yet this cannot be admitted in a Minister, where want of clearnesse, and positive satisfaction is enough to keep a man from positive deciding for the admission of a Minister. All which may be thus illustrated: suppose some in an Incorporation or City, should claim to be Burgesses thereof by vertue of their sufficient title and right thereto; in this case the Judges were to decide strictly according to Law, as they found these titles to be made out, or not: and it were injustice to refuse them that priviledge, if they were found to have right to the same: but, if an Incorporation or City were to choose out of all the Burgesses, some to Govern, to be Thesaurer, or the like; the case would be quite different: for, so men were not here to decide what were any mans particular right, but what were good and expedient for the whole Body; and so many might be past without any prejudice to them; which could not be in the first. In this last election also, men walk not so much by what is judicially made out of the fitnesse of any person, but as they are satisfied anent their qualifications and fitnesse, by their knowledge of them, and acquaintance with them in the private course of their carriage: Both which will well agree to the case of the admission of Ministers, as it differeth from the admission of Members.