A Discourse Preparatory to the Choice of a Minister, Sermon 1

A Discourse Preparatory to the Choice of a Minister · Sermon 1

Mr. Foxcroft's DISCOURSE Preparatory to the Choice Of a Miniſter.

A DISCOURSE PREPARATORY To the Choice of a Miniſter. Being the Subſtance of two Sermons preach'd to the Old or Firſt gather'd Church in Boſton, June 11. 1727. The Lord's day before their Election of a Colleague-Paſtor.

By Thomas Foxcroft, A. M. Paſtor of the ſaid CHURCH.

Acts V. 38, 39.

And now I ſay unto you, — If this Counſel, or this Work be of Men, it will come to nought. But if it be of GOD, ye cannot overthrow it.

BOSTON, N. E. Printed by GAMALIEL ROGERS in long Lane, for SAMUEL GERRISH at the lower end of Cornhill. 1727.

A DISCOURSE Preparatory To the Choice of a Miniſter.

ACTS I. 24 & 25.

And they prayed, and ſaid, Thou Lord, which knoweſt the Hearts of all Men, ſhew whether of theſe — Thou haſt choſen; that he may take part of this Miniſtry —.

THE ſpecial Occaſion that turn'd my Thoughts to this ſingular Text, muſt be obvious to every one, acquainted with the preſent Situation of Affairs in this Flock: And to ſuch, it's preſum'd, I need make no Apology for being on ſo peculiar a Subject to day.

The Conſideration of this hiſtorical Paſſage might be introduc'd by ſome Remarks on the Context and p. 2Story it belongs to. But all I ſhall obſerve, is only this; That there being a Vacancy in the College of the Apoſtles, and ſeveral Candidates (called the one Joſeph, or Barſabas; the other Matthias) being ſingled out by the Church and nominated for that important Poſt, they refer'd it to the Determination of Heaven, by the ſacred method of a Lot, which of them ſhould be the Man to fill up that ſuperior Station. An Expoſitor on the place obſerves, ‡‡Mr. Henry.They were both ſuch worthy Men, and ſo well qualify'd, that none cou'd tell which of them was fitteſt, but all agreed it muſt be one of them: Yet they did not propoſe themſelves, nor ſtrive for the place, but humbly ſat ſtill, and were appointed to it. The Church having choſen out and ſet up theſe as Candidates, they carry'd the matter to the Throne of Grace, ſpreading the Caſe before the Lord in Prayer, and then unanimouſly appealing to Him by a Lot for Determination. The Sum of the Prayer upon this great Occaſion, we have on Record in the Text, — They prayed and ſaid, Thou Lord who knoweſt the hearts of all Men, ſhew whether of thoſe two thou haſt choſen; that he may take part of this Miniſtry.

I ſhall diſcourſe to the Words, under theſe Obſervations.

1. When ſome one is needed to fill up a Vacancy in the Miniſtry, it ſhou'd be the Care & Deſire of all concerned, That the LORD JESUS CHRIST wou'd ſhew whom He hath choſen.

2. Application ſhou'd be made to Him by earneſt Prayer in this important Caſe.

p. 33. CHRIST is to be conſider'd by us at all times and in all matters, but eſpecially in the preſent Caſe, as the Lord, who knows the Hearts of all Men.

Finally, I might obſerve, from the Intereſt the Eleven Apoſtles had in the Appointment of one to fill up their Number, & the Pattern they have left of a juſt Concern and Forwardneſs before, and Satisfaction after the Choice; That it is a very deſirable thing to a faithful Miniſter to have an agreeable Colleague, to be a Partner and Fellow-helper with him in his Charge: And that he will be diſpos'd gladly to receive ſuch an one as a Brother, whom the Lord ſheweth he has choſen. — But I ſhall diſmiſs this laſt Remark with barely mentioning it, and only inſiſt on the three former.

DOCT. I. When ſome one is needed to be put into the Miniſtry, and fill up a Vacancy in this Eccleſiaſtical Order, it ſhou'd be the Care and Deſire of all concern'd, That the LORD JESUS CHRIST wou'd ſhew whom HE hath choſen.

THOU Lord, ſhew whether of theſe thou haſt choſen.

The Perſon immediately addreſſed to was moſt probably the LORD JESUS CHRIST, who is Lord of all, and Head of the Church; whoſe Prerogative it was to make Apoſtles, and who had before his Aſcenſion perſonally choſen and appointed the Eleven.

The Miniſtry intended in our Text, was more eſpecially the Apoſtleſhip; which is therefore added in the Text, — This Miniſtry and Apoſtleſhip. — It hints to us this juſt and uſeful Thought, (which indeed might have been mention'd firſt as a diſtinct Doctrine) That every Office in the Church of CHRIST is a Miniſtry; the Apoſtleſhip it ſelf was ſo. Even CHRIST the Son of GOD, came to miniſter: And p. 4ſhall the Servant be above his Lord? The Apoſtle ſays to Chriſtians, We preach JESUS CHRIST the LORD, and our ſelves your Servants for JESUS ſake. And if the Apoſtles, who were extraordinary Men of God, ſtiled their Work a Miniſtry; much more may the Paſtoral Office be ſo called, which is in its Nature ordinary, and in dignity inferior to the Apoſtolate.

The Miniſtry is a common Name, which takes in all Offices in the Church, ordinary and extraordinary, higher or lower. It is particularly very often apply'd to ordinary Paſtors and Teachers; and is grown by Cuſtom very much their ſpecial Character and Denomination. They are ſet in the Church for the work of the Miniſtry: They are called to miniſter about holy things; are ſeparated to the Miniſtry of the Word; appointed to miniſter the Goſpel of Salvation. Their Office indeed, as it is a Miniſtry, relates more directly and properly to CHRIST, their only Lord and Maſter. However, in a Senſe, they are Servants of the Church; as Magiſtrates are Servants of the Commonwealth, or as Angels are called miniſtring Spirits, ſent forth to miniſter unto the Heirs of Salvation. Yet ſuffer me to obſerve, they are not ſo the Church's Servants, as to be oblig'd only to obey their Orders, and execute their Votes and Decrees. But are call'd Guides and Overſeers of the Flock, and ſaid to have the Rule over them. Not that they have Dominion … your Faith, or Power to tyranniſe over Conſcience, by human Impoſitions, as Lords over God's Heritage; but are deſign'd to be Enſamples to the Flock, and Helpers of your Joy, by aſſiſting your Walk in the Faith and Order of the Goſpel: and ſhou'd deſire only by manifeſtation of the Truth, and humble Exerciſes of the Power which CHRIST has given them for Edification, p. 5and not for Deſtruction, to commend themſelves to every Man's Conſcience in the ſight of GOD.

IT is only a Miniſterial and Stewardly Power, that is veſted in them; to be regulated in all its Operations, by the ſacred Rules and Inſtructions given in the Word of CHRIST. ‡‡N. B. The greateſt part of what is premis'd here, was for brevity omitted in the Pulpit; tho' its thought fit to inſert it in the Print.From hence they muſt learn how they ought to behave themſelves in the houſe of GOD, and to govern their reſpective Charges; expecting no other Subjection and Obedience, from their People, than what it is the Will of CHRIST his Churches ſhou'd render to ſuch as have the Overſight of them. Altho' they ſhou'd take Care not to betray the Authority of the Elderſhip; but be juſt to their Commiſſion, true to their Maſter, and ſpeak boldly in his name, according to his Word, teaching and warning every man, and as there is occaſion, rebuking ſome ſharply: Yet they muſt take heed on the other hand, they don't make unjuſt Encroachments on the Privileges of the Fraternity, but allow them their full Power of Conſent and Liberty of Judgment, in Church-Adminiſtrations; in things proper taking their Concurrence, and ever uſing the utmoſt Care to give no offence in any thing, that the Miniſtry be not blamed. In particular they ſhou'd beware of an uncondeſcending Spirit, an unhappy Stiffneſs of Opinion, and reſolute Oppoſition to the Brethren, in Caſes of leſſer Importance, where (whatever is pretended) Humour will ſeem to govern them, more than Conſcience. It's true that by the Conſtitution of theſe Churches a conſiderable Power is lodg'd in the Elders, inſomuch that it ſeems they can put a Negative (for weighty Reaſons) upon any Vote of the Fraternity, whether concerning Admiſſions, p. 6Diſmiſſions, Cenſures, or the like. For ſo runs the laſt Paragraph in the tenth Chapter of our Platform of Church-Diſcipline; The ordinary Power of Government belonging only to the Elders, and the Power of Privilege remaining with the Brotherhood, — It followeth, that in an organick Church, ‖‖By an organick Church, is meant (as our Synod in 62 have defin'd it, under Queſt. II.) A particular Congregation of viſible Saints in Goſpel-Order, furniſhed with a Presbytery, at leaſt with a teaching Elder, and walking together in Truth and Peace.and right Adminiſtration, all Church-Acts proceed after the manner of a mixt Adminiſtration, ſo as NO Church-Act CAN be conſummated or perfected without the Conſent of Both. — By which it appears, that as according to our Principles, the Elders are not to exerciſe Church-Power, but by the Conſent of the Brethren; So neither is there any Church-Act in ordinary caſes valid without the Sanction of the Elderſhip: And indeed the Platform ſays, in ſo many words, That what the Churches are to act and do in theſe matters, they are to do in a way of Obedience — to the Direction — of the Elders. Heb. 13.17. Obey them that have the Rule over you, and ſubmit your ſelves &c. Further, the eighth Paragraph is expreſs, Nor may they oppoſe and contradict the Judgment or Sentence of the Elders, without ſufficient and weighty Cauſe; becauſe ſuch Practices are manifeſtly contrary unto Order and Government, and Inlets of Diſturbances, and tend to Confuſion. And, as our famous Mr. Cotton (one of the Fathers of New-England, and firſt Teacher of this Church) has expounded our Platform in his celebrated Book of the Keys; the Power and Influence of the Preſbytery, both in the Church and in Synods or Councils, ſeems to me carry'd up to a greater Height conſiderably, p. 7than is either uſually practiſed by Elders, or in fact allowed by the Brethren. However, it behoves them, as Miniſters of the meek and lowly JESUS, as much as poſſible, to deny themſelves; to deny their own Opinions, and Wills, and Rights, and ſtoop to the Infirmities of Men, and ſubmit to Things difficult enough to be borne, in many caſes; upon the excellent Principles and Views that acted the firſt Miniſters of CHRIST, (2 Theſſ. 3.9.) Not becauſe we have not Power, but to make our ſelves an Enſample unto you to follow us. — So 1 Cor. 9.12. We have not uſed this Power, but ſuffer all things, leſt we ſhould hinder the Goſpel of Chriſt. And 2 Cor. 6. In all things approving our ſelves as the Miniſters of GOD, in much Patience, in Afflictions, in Neceſſities, in Tumults, under Honour and Diſhonour, evil Report and good Report &c. — They are not indeed to be the Servants of Men, ſo as tamely and ſervilely to proſtitute their Authority to popular Humours, or Traditions of Fathers: Yet they muſt let their Moderation be known to all Men, while they faithfully execute the Commiſſion they have receiv'd from CHRIST; and labour to be Examples of Meekneſs, Prudence and Condeſcention; becoming all things to all Men; pleaſing them for their Good to Edification; not ſeeking their own Profit, but the Profit of Many, that they may be ſaved; watching for Souls, as thoſe that muſt give an Account, and conſider they are Stewards of the Myſteries of GOD.

But I proceed to obſerve as a further Preliminary. This Miniſterial Truſt is peculiar to a diſtinct Order of Men, inſtituted by CHRIST and of ſtanding Uſe and Obligation.

The Miniſtry was originally appointed by CHRIST; and deſign'd, not for the Apoſtolick Age only, but to continue in the Church throughout all Ages; as p. 8might be argu'd, in that the Reaſons of the Inſtitution are of a moral nature, and perpetual continuance; and alſo from thoſe Scriptures, which tell us, That CHRIST has ſet Paſtors and Teachers in his Church for the Work of the Miniſtry, till we all come to a perfect Man; — That in the Lord's-Supper (the Adminiſtration of which is their peculiar Province) CHRIST's Death muſt ſhewed forth until He come again; — And that He has left a Promiſe to be with his Miniſters (teaching and baptiſing in his name) to the End of the World &c.

And it is an Office peculiar to a diſtinct Order of Men. 'Tis a ſacred Incloſure, & do's not lie in Common, for every one that pleaſes, to invade and occupy. All publick and ſpecial Offices in the State are limited to particular Subjects: So is the Miniſtry of the Goſpel. This Honour no Man taketh to himſelf, but he that is called of GOD. A liberty of propheſying, as held by ſome, appears to me but an unlawful Licence, and tends to unhappy Conſequences. The LORD is a GOD of Order, and not the Author of Confuſion, but of Peace: and wou'd have all things done decently and in order, in all the Churches of the Saints. 'Tis ſaid indeed, Covet to propheſy, and forbid not to ſpeak with Tongues: If a Man be inſpir'd with miraculous Gifts, let him ſpeak. But otherwiſe let him be orderly call'd and ſeparated to the Work. In ordinary Caſes, a regular Election and ſolemn Inveſtiture into the Office are requir'd to the Exerciſe of it: So that without theſe Praerequiſites, even the preaching of the Word in a public and ſtated manner (without deſign or deſire of engaging in the Miniſtry, when call'd to Office) and much more the Adminiſtration of Sacraments, muſt be look'd upon as no ſmall Irregularities. Not that the Power (ſtrictly ſpeaking) comes by Election, or Ordination p. 9of Men, but by a Charter or Commiſſion from CHRIST open'd in the Goſpel: Yet thoſe human Actions are generally neceſſary to the orderly exerciſe of Miniſterial Authority. A Power, and the Right to exerciſe that Power, are two things very diſtinguiſhable: The former uſually deriv'd by Commiſſion from ſome ſuperior Authority; but the latter by a ſolemn Inveſtiture, done in many caſes by Equals or Inferiors. 'Tis the Charter of a City or Laws of a Country, that appoints all Offices, and their ſeveral Powers and Buſineſſes: Yet that alone do's not intitle any individual Perſon to this or that Office, one more than another. But there is ſomething further requir'd to put any into Place, and authoriſe their aſſuming and exerciſing public Truſts. Thus, in ſome caſes, there muſt be a particular Commiſſion from the Government, and in others Election by the People: And in all caſes there's uſually a ſolemn Oath adminiſter'd to the Party choſen or appointed, which is a neceſſary introductive to the authentic performance of his Office. A Counſellour elect, tho' approv'd by the Chair, ſits not at the Board, till he has accepted the Place, and taken the Oath of Fidelity. A Juſtice, or other civil Officer, can't uſe his Power, till he's ſworn in ſolemn Form. The Commiſſion or Election indigitates the Perſons to whom the Law or Charter gives this or that Power: But it's his taking the Oath appointed, that properly inveſts him in his Office, or introduces him into the public Exerciſe of it.

Even ſo, in the preſent caſe, The Power of a Goſpel-Miniſter originates and is founded intirely in the Inſtitution of ſuch an Order of Perſons, which our Lord was pleas'd to make, and has reveal'd in the Goſpel: Where He ſtates their Duty, limits their Authority, and fixes their proper Character; which it is not left to the uncertain Humours of Men to vary p. 10from, add to, or diminiſh. So that to inſtitute new Offices in the Church, or alter Offices divinely inſtituted, by increaſing or leſſening their proper Powers, Qualifications, and Employments, is nothing ſhort of a bold Uſurpation of CHRIST's Prerogative, and a rude Reflection upon his governing Wiſdom, Goodneſs and Fidelity.

Yet the Inſtitution requires ſome things preparatory to the Exerciſe of the Office: And in ordinary caſes (whatever may be allow'd for caſes of Neceſſity, which ſeem to carry a ſufficient Warrant in themſelves) it muſt be held contrary to Goſpel-Order, for any to exerciſe the Paſtoral Power (or any branch of the Miniſterial Office, except as Candidates or Probationers, occaſionally) until ſolemnly inveſted with that Authority, and ſeparated to that Work: Which is partly done by Election of the Church, and Laying on of the Hands of the Presbytery, and partly by a voluntary devout Self-conſecration.

Now (to come to the Buſineſs before us) when the Appointment and Inveſtiture of ſome one into the miniſterial Office is propos'd by a People, it ſhou'd be the Care and Deſire of all concern'd, That the LORD JESUS CHRIST would ſhew whom HE hath choſen.

In ſpeaking to this point, ſeveral Things may be briefly attempted. As (1.) to conſider who is intended by the Perſon whom CHRIST has choſen. (2.) To inquire how or in what ways He doth ſhew whom he has choſen. (3.) To give the Reaſons why it ſhou'd be the Care and Deſire of a People, that CHRIST would ſhew whom He hath choſen.

I. I am to conſider Who is meant by the Perſon whom CHIRST has choſen.

p. 11And here,

1. It means in general one whom He approves as ſutably qualify'd for the Miniſtry, and in particular the Perſon whom He judges fitteſt for this place and people, and will own and bleſs.

When we read of the Faſt, which GOD hath choſen, it means ſuch an one as He deſires, approves of, and takes pleaſure in. When we read of the choſen Men of Iſrael, it means the Choiceſt of their Tribes, the mightieſt and beſt Men they had. So a choſen Generation, means an excellent Generation, the Lord's peculiar Treaſure, a Generation of his Praiſe. — Moſes his Choſen, is Moſes his Beloved, in whom is an excellent Spirit, and in whom is his Delight. When we read Mat. 22.14. Many are called, but few are choſen; it may be expounded by ver. 8. They which were bidden, were not worthy. So 1 Pet. 2.6. Behold, I lay in Zion a chief Corner-ſtone, Elect, Precious:—(ver. 5.) Diſallowed indeed of Men, but Choſen of GOD, and precious. — A Man approved of GOD among you, Acts 2.22. — The Apoſtle means the ſame thing by thoſe different phraſes, Rom. 16.10 & 13. Apelles approved in CHRIST; — Rufus choſen in the Lord.

So in our Text, by him whom CHRIST has choſen, we are to underſtand One that he approves of, as qualify'd for the Miniſtry, and has in ſpecial fitted for this Place and Station, and will accept, own, and bleſs therein. 1 Theſſ. 2.4. We were allowed of GOD, to be put in truſt with the Goſpel. Acts 9.15. He is a choſen Veſſel unto me, to bear my name before the Gentiles, and Kings, and the Children of Iſrael. John 13.18. I ſpeak not of you all; I know whom I have choſen.

(2.) It means the particular Perſon whom the Lord has decreed and appointed to this Poſt and Service.

p. 12There are many Perſons ſutably accompliſh'd for the Miniſtry, that Chriſt never deſigns to employ in this Work: And among the Candidates for a particular Station in the Miniſtry, there may be a Number ſufficiently fitted, and almoſt equally agreeable to a People; yet One only is deſign'd for it by our Lord, and his Counſel ſhall ſtand.

Shew whether of theſe Thou haſt choſen, means in part, Shew which Thou haſt appointed and ſeparated, in thy ſecret Counſels, unto this Miniſtry.

The Word of the LORD aſſures us, that Men are predeſtinated according to the Purpoſe of Him, who worketh all things after the counſel of his own Will. And as He hath choſen us before the foundation of the World, unto the Adoption of Children, according to the good pleaſure of his Will: So He has predeſtinated ſome of us unto ſpecial Offices in his Church, and in particular unto the Miniſtry of his Goſpel, to the praiſe of the glory of his Grace. Hence that of the Apoſtle, Gal. 1.15. Who ſeparated me, from my Mother's Womb. — Which may be explain'd by that to the Prophet, Jer. 1.5. Before I formed thee in the Belly, I knew thee; and before thou cameſt forth out of the Womb, I ſanctified thee (or ſeparated thee to an holy uſe) and I ordained thee a Prophet unto the Nations.

It is from the beginning predetermined Who ſhall ſerve the Lord CHRIST in the work of the Goſpel, and where he will employ them, in this or that part of his Vineyard. He hath determined the Times before appointed, and the bounds of their Habitation. If the Goſpel of the Circumciſion be committed unto Peter, and the Goſpel of the Uncircumciſion unto Paul, it's the Lord's doing; and herein he doth but perform the thing that was appointed for them.

p. 13I paſs now in the next place,

II. To conſider How or by what Means the Lord Jeſus Chriſt doth ſhew whom He has choſen.

And here it may be obſerved; He ſhews this ſometimes in extraordinary ways, and ſometimes by more ordinary means.

I. He has ſometimes ſhewn it in an extraordinary manner, by an immediate Call.

Thus, Aaron was made a Prieſt by the expreſs Deſignation of GOD himſelf. Samuel and the Prophets in old time, were call'd in uncommon ways, by heavenly Viſions and Inſpirations. — So the Apoſtles under the Goſpel-Diſpenſation. Our LORD in the days of his fleſh, perſonally nominated his firſt Miniſters, and orally ſhew'd whom he had choſen. See Mark 3.13, 14. — Again, When he roſe from the Dead, he renew'd his Commiſſion to the Apoſtles, and after his Aſcenſion confirm'd their Call in an extraordinary manner, when they receiv'd Power from on high, as we read Acts 3. — So He appear'd to Saul in a miraculous Viſion, to make him a Miniſter, and call'd him by a Voice from the excellent glory; as in Acts 26.13 —

And beſides the Apoſtles, many in the Apoſtolic Age, receiv'd immediate Calls to the Miniſtry; among whom were inſpired Prophets and Evangeliſts. And perhaps oftentimes the Humane Call and the Divine Call, both met in one. It ſhou'd ſeem, Timothy and Barnabas were Inſtances of this. See Acts 13.2. and 1 Tim. 4.14.

But we are not now-a-days to look for extraordinary Calls: beſure not ſuch as are neither of Men, nor by Men. If any pretend to an immediate Miſſion from Heaven, let them confirm their Pretences, by evident Miracles and Prophecies; or we can't think they come with ſufficient Credentials.

p. 142. The LORD uſually ſhews whom He hath choſen in more ordinary ways, by a mediate Call.

He ſhews it by the voice of his Providence and Spirit, in more common methods of diſcovery.

Under the old Teſtament, Men were inſtated in the Prieſthood by a Law of carnal Generation. GOD appointed the Poſterity of Aaron to this Office, and the Succeſſion went by natural Birth.

But now under the Goſpel we have nothing to do with a Lineal Succeſſion. This Method is aboliſh'd, and the Church of GOD left at their Liberty to determine the Perſons that ſhall be in Office among them. They are not confin'd to one particular Tribe or Family; but may chuſe out of all the People.

Here I ſhall ſay diſtinctly, (1.) The Matter is uſually to be referr'd to a voluntary Election by Vote, or Human Agreement. Yet (2.) in ſome caſes, it may be determin'd by the ſpecial medium of a Divine Lot.

1. The Matter is uſually refer'd to voluntary Election, and Determination by VOTE: And when ſo, there muſt be ſuch a Concurrence of Circumſtances, as to render the Call plain and clear, if we would know whom CHRIST has choſen.

I might premiſe here, It is a principle profeſſed among us, that the Churches of CHRIST have in the preſent caſe a power of Election; the Liberty to vote for their own Officers. In defence of which it's urg'd that the very Apoſtles wou'd not appoint ſo much … Deacons, to ſerve Tables, without the expreſs Suffrage of the People. (See Acts 6. begin.) And it's argu'd, from Acts 14.23. Where we are told, They ordained them Elders in every Church; That the Diſciples were allow'd the ſame Liberty and Privilege in the Choice of their Paſtors: The original word for ordained, ſignifying in its firſt political uſe, to deſign or conſtitute any Perſon an Officer by common Conſent, which was uſually expreſs'd by lifting up the hand. The p. 15word is but once more uſed in the New Teſtament, 2 Cor. 8.19. where it plainly ſignifies Election to an Employment. — Speaking of ſome very worthy and famous Miniſter, the Apoſtle ſays, Who was choſen of the Churches to travel with us. But not to dwell upon this Argument; it is undiſputed, that even in the Choice of an Apoſtle, to fill up the Twelve, the Diſciples (being in number about 120 met together in one Body) were allow'd to come ſo near as to appoint the Candidates; any two from among themſelves, whom they judg'd meeteſt for the place; and then they (together with the Apoſtles preſent) having firſt pray'd, gave forth their Lots for the particular Perſon. And the Lot falling on Matthias, he was numbred with the Eleven Apoſtles, i. e. according to the Etymology of the greek word, was reckon'd among them by common Suffrage, receiv'd as an Apoſtle with univerſal Approbation. — Theſe things laid together are, I think, Authority ſufficient, for the practice of the Churches, in chuſing their own Officers: Which Eccleſiaſtical Liberty has been defended by ſome of our Divines, alſo from acknowledg'd Principles of natural Reaſon and common Equity, from the undoubted Rights and Cuſtoms of all free Societies, from the Nature of inſtituted Churches, and the Ends of Order and Office-Power, as well as from primitive Practice‡‡See Dr. I. Mather's, Order of the Goſpel, page 69. And Dr. Owen's True Nature of a Goſpel-Church, page 62, &c.. But We have no Leiſure at preſent to recite what is ſaid on theſe ſeveral heads.

All I have further to do here, is to limit and qualify the method in common uſe among us: And wou'd ſay, In order to a diſcovery of the Mind of CHRIST, or knowing whom the LORD has choſen, a People muſt ſee to it that their Election he regulated p. 16according to his revealed Will, and the Call plain and clear, fair and orderly.

Now to this End,

Firſt, Some things are requir'd on the part of the Electing Body or Fraternity.

For Inſtance, This muſt be rightly conſtituted; conſiſting of Perſons duly qualify'd to act in the affair. They that chuſe muſt be rightful Members of the Church of CHRIST. This is made neceſſary, by our Scheme of Church-Order, to qualify Perſons to vote in chuſing a Miniſter: And for it, we have the Countenance of Scripture, particularly in the famous Example before us. They that appointed the Two, as Candidates for the Choice in our Text, were all Diſciples: By which Name the Body of Believers in that day were commonly call'd, in diſtinction from the Twelve. The Two were choſen, as the Seven are ſaid to be, by the multitude of the Diſciples. And we are told how many were preſent at the Choice of Matthias:— The number of the Names were about an hundred and twenty: who are deſcrib'd as Men which had aſſociated with the Apoſtles, all the time that the Lord JESUS went in and out among them. They were open and known Diſciples of CHRIST, who had confeſſed Him before the World, and communicated in the ſpecial Ordinances of his Kingdom. They are repreſented afterwards (together with others added to them) as continuing in the Apoſtles Doctrine and Fellowſhip, and in breaking of Bread—. It ſeems they were all in full Communion, and approv'd Chriſtians: Not any Perſons among them, of a ſcandalous Character, or an incomplete Profeſſion.

Now, from this leading Example, it's thought, we may learn who are proper Subjects of the Liberty and Power of Election in the Cafe before us; Namely, the avow'd Members of a Goſpel-Church, ſtatedly aſſociating therewith in all public Worſhip and p. 17Ordinances. — And indeed it's judg'd ſcarce rational, that any ſhou'd be admitted to vote in a Community, or confederate Body, of which they are not orderly and confeſſed Members. Hence if there be any ſuch diſtinct Society as a congregational Church, inſtituted in Scripture, it's thought a Principle founded in Reaſon and the Nature of things, That none but approv'd Members of this particular Body, have a juſt Right to vote in their Eccleſiaſtical Affairs, eſpecially in a caſe of ſuch peculiar Concern and Importance to the Peace, Purity, and Welfare of the Church, as that of chuſing a Paſtor to watch over their Souls, and break the Bread of Life to them. It's pleaded by our Divines, that if we extend the Privilege beyond thoſe Limits, we ſhall not eaſily know where to ſtop: Whether in reſpect of the Perſons who muſt be admitted to this Privilege, or of other Privileges that ſuch Perſons may as reaſonably lay Claim to. And it is obſerved, That ſome of the main Arguments for ſtretching this Liberty further (and in particular, that of contributing to the Miniſter's Maintenance) will if purſu'd in their genuine Conſequences, carry the thing to a Length, that few, even of them who diſlike the Limitation among us, will care to have it brought to. Now it's a known Maxim, That Argument that proves too much, proves e'en nothing to the purpoſe.

To proceed,

Another thing is, The Church muſt ſee to it, that there be a due Examination and Trial had of the Candidates for Office among them. It is expreſly requir'd in the caſe of a Deacon, that the Perſon be firſt proved (try'd and approbated) then let him uſe the Office. (1 Tim. 3.10.) Now ſurely it's of greater Conſequence, that Elders and Teachers paſs under a proper Trial: & this not only with regard to their general Qualifications for the Miniſtry, but eſpecially as p. 18to their Fitneſs and Accommodation unto this Church and Place in particular. It ſeems reaſonable that Chriſtians ſhou'd judge for themſelves, in this caſe. And who ordinarily are like to paſs a better Judgment than the Church concern'd? They that were able in the Apoſtles day to look out among themſelves, for the Deacons Office, Men of honeſt Report, full of the holy Ghoſt, and of Wiſdom, ſeem to me ſufficiently capable of judging upon the Meetneſs of Perſons for the Paſtoral Care alſo. And are they not in many Places of Scripture expreſly directed and exhorted to try the Spirits, whether they are of GOD; to beware of falſe Prophets, that come to them in Sheeps clothing, but inwardly are ravening Wolves, whom they ſhou'd know by their fruits; and if any Man preach any other Goſpel unto them, than they have receiv'd, to hold him accurſed. If there come any unto you, and bring not this Doctrine (ſaith the Apoſtle) receive him not into your houſe, neither bid him GOD ſpeed. It's obſervable, the Bereans are commended for trying of Paul and Silas's Doctrine by the Scriptures. And the Church of Epheſus is commended for trying them which ſaid they were Apoſtles. Theſe Scriptures (together with the Reaſon of the thing) appear to me a ſufficient foundation for the common Cuſtom among us of a popular Trial of Candidates. And if beſides the uſual Probation by public Preaching (which is more ſubject to Miſtakes) there were alſo private inquiries, eſpecially by perſonal Conference, it might be of great Uſe and Benefit: Though this kind of Exploration ſeems to belong more particularly to the Presbytery of the Church, if there be any ſuch before inſtated. Agreeably the New-England Platform aſſigns it to the Elders, as their ſpecial Province, ſaying ‖‖Chap. X. Sect. 9.It belongs p. 19unto the Elders to examine any Officers, before they be receiv'd of the Church. — Which ſeems highly reaſonable, particularly for that by our Conſtitution, the Elders of the Church are to tranſact the Buſineſs of Ordination, and officially or authoritatively inſtall Perſons into the Offices they are choſen to. It's one Reſolve, or Rule ſtated, ††Platf. Chap. IX. Sect. 3.In ſuch Churches where there are Elders, Impoſition of Hands in Ordination is to be perform'd by thoſe Elders. — Hence They are eminently concern'd in that Apoſtolic Charge, 1 Tim. 5.22. Lay hands ſuddenly on no man. — It is meet therefore **Chap. VIII. Sect. 3.before any be ordained or choſen Officers, they ſhould firſt be tried and proved: And that the Elderſhip already ſubſiſting in the Church, ſhould not have any Colleague obtruded or impos'd upon them at leaſt, while they have any rational grounds of Diſſatisfaction. For as the Prophet ſpeaks, Can two walk together, except they be agreed? — It is obſervable, the Vote and Lot in the Deſignation of Matthias were manag'd in the Preſence and under the Conduct of the Apoſtles. And ſo was the Election of the Deacons: as you may ſee in the Story. From whence ſome infer, that there is a Power of Inſpection and Guidance in the Choice of Officers (as well as in the Admiſſion of Members) which belongs to the Elders; if there be any praeexiſting in the Church. But whether this be a ſtanding Right of the Elderſhip, or whether they have no more than the Liberty of common Suffrage, I liſt not to diſpute. And upon another head, Our venerable Fathers have left us their concurrent Opinion, ſaying, ‖‖Sect. 8.We judge it much conducing to the Well-being and Communion of the Churches, that where it may conveniently be done, Neighbor-Churches be adviſed p. 20withal, and their Help made uſe of in the Trial of Church-Officers, in order to their Choice. Upon which One ‡‡See the late Rev. Mr. Symmer's Life, page 63.has well obſerved to this Purpoſe; "The Communion of Churches and Intereſt of Religion depend very much (humanely ſpeaking) on the Unity and good Agreement of the Elders in the Vicinity. If they love one another, and agree well together, they will ſtrengthen one another in their Work: But if they diſagree, this will tend to weaken their Hands, and diſcourage their Hearts more than a little. "Churches therefore ought, what in them lies, to ſuit their Neighboring Miniſters and Churches, in the Choice of a Miniſter: Remembring they are not only to chuſe an Officer for themſelves, but a Neighbour for Them.

And certainly then it is adviſeable that the Congregation (as we diſtinguiſh) or Body of Noncommunicants (being baptis'd Profeſſors, aſſociating conſtantly in the Word and Prayer, with the Church concern'd) ſhou'd have ſome Regard ſhewn to them in this Affair; ſurely at leaſt, as much as is due to any Chriſtian Neighbours. And a great deal of Prudence is generally neceſſary here, to conſult their Peace and Satisfaction, while the Church's Right of Election (or Precedence in the Choice) is aſſerted and exerciſed.

But however theſe things be, ſurely a Trial ought to be made, by one means or other, ſufficient for the Church more immediately concern'd, to form a mature Judgment upon; that there may be no place for Jude's Complaint, There are certain Men (falſe Teachers) crept in unawares. It behoves them to take Counſel together, for imparting Light to one another, in a way free from all Party-Deſigns and Artifices; p. 21to proceed with a juſt Deliberation, and in the whole Affair to act with Caution, Prudence and Impartiality. They muſt eſpecially ask Counſel at the Throne of Grace, by devout and fervent Prayer; as we have an Example in our Text.

And the Reſult muſt be a general Union of Hearts in a free and voluntary Choice, made without any Colluſion or Conſtraint; without all deceitful or violent Meaſures, to flatter or force on a Vote for any‡‡Hiſtories inform (as one obſerves) That in ancient Times the Chooſers of Overſeers (or Paſtors) gave with their Voice ſolemn Aſſeveration or Oath, that their Choice was wholly free, and not the fruit of undue Influence.. A willing Concurrence of the Majority of the Church is neceſſary, by all the Rules of Society, to a determining Vote: And the more of Unanimity, the clearer Diſcovery is made of CHRIST's Mind and Will; eſpecially when Perſons of Eminence and Diſtinction (for their Gifts and Graces, rather than worldly Abilities) are concurring in the Choice.

Secondly, There are ſome things requir'd on the part of the Candidates in view, to make them capable Subjects of an Election. There are certain Qualifications, indiſpenſably neceſſary to this End, to be reſpected by the Chuſers.

Thus, the Sex muſt be regarded; according to thoſe Apoſtolic Canons, which we have in 1 Cor. 14.34, 35. And 1 Tim. 2.11, 12.

Again, The Age muſt have ſome Regard paid to it. Under the Levitical Law, they were allow'd to perform Service in the Tabernacle, only from thirty years and upwards, until fifty years old: Though in David's time Perſons were admitted Probationers at twenty, and as it ſhou'd ſeem ſtood ſo for ten years. However, this is no Rule now under the Goſpel, and p. 22I know of no Reaſon for Perſons waiting now till they are thirty years old, before they enter upon the Miniſtry, any more than that they ſhou'd be diſcharg'd at fifty, as in Jewiſh days. Yet that ancient Conſtitution ſeems to carry ſo much of Morality and Reaſon with it, that it appears highly proper, decent and expedient, that atleaſt Perſons be come to years, to Men's Eſtate, before they be choſen into the Miniſtry.—But I ſhall not enlarge here; having already given my Sentiments on this head in a Sermon ††Serm. at Mr. Lowel's Ordination, page 30 &c.which ſome of you have in your hands.

And then a Man's moral Character, and intellectual Furniture, as well as Orthodoxy muſt be reſpected. He muſt be a Perſon of known Integrity, Capacity, and Fitneſs. Not only a Man of ſufficient Learning, but one apt to teach, and holding faſt the faithful Word; One of unblemiſh'd Morals and exemplary Piety; One of a meek, humble, and Self-denying Spirit, and indu'd with a good degree of Prudence and Diſcretion, to take Care of the Church of GOD, and ſecure its Peace and Purity, while he contends earneſtly for the Faith, and diligently attends the practical Concerns of Government, Order and Diſcipline. According to that Apoſtolical Directory, 1 Tim. 3. And Tit. 1. Which Chapters I commend to ſerious Conſideration at your leiſure.

In a word, He ought to be a Perſon, not only of good Life, and good Abilities, but of a Miniſterial Genius; regularly inclin'd; diſpos'd to the Work, upon proper Motives, Deſiring the Office of a Biſhop, as the Apoſtle hints, 1 Tim. 3.1. Indeed a Man may covet the Office, and not be at all qualify'd (as they, 1 Tim. 1.7.) In which caſe, an Election to Office is ipſo facto null and void; being the choice of an incapable Subject. By previous Qualifications for p. 23the Miniſtry, a general Deſignation of the Perſons to be called to it, is made by CHRIST himſelf: But where this is wholly wanting (ſays One ‖‖Dr. Owen.) it is not in the Power of any Church under Heaven, by virtue of any outward Order or Act, to communicate Paſtoral or Miniſterial Power unto any Perſon whatever. So on the other hand, Perſons may have a competent portion of Miniſterial Gifts; and yet being habitually averſe to the Work, and reſolutely engag'd for ſome other Employment, or diſpos'd to this only for worldly Ends, if theſe things be known, it can't be proper to chuſe any ſuch: And in either caſe the Call is not clear. Something like the Spirit of the old Prophets, to whom the Word of the LORD, came and was in their Hearts as a burning Fire, begetting an ardent Thirſt after the Glory of GOD, and good of Souls, is one conſiderable ſtep towards a Divine Call. Some inward Senſe of this ſeems neceſſary to make a Man's Call clear to himſelf: And a rational Apprehenſion of it in the People ſeems neceſſary to legitimate their Election. For as the LORD looketh on the Heart: So muſt we, as far as it is diſcoverable; though ſtill we muſt beware of uncharitable evil Surmiſings. But if a Man plainly diſcovers a ſtrong Bent to any civil or ſecular Employment, it is unadviſed to make Choice of ſuch an one for the Miniſtry. Or if he viſibly diſcovers the prevailing grounds of his Inclination to the Miniſtry, to be groſsly carnal and worldly (as Eli's Poſterity, 1 Sam. 2.36.) can a People ſafely, or even lawfully, chuſe ſuch an one? I may add, if one in general ſincerely inclin'd, is invited to this or that particular Station in the Miniſtry, and cannot find a Heart (even after ſerious Inquiry and humble Prayer) to comply, I ſee not that the Call of any p. 24People is of ſuch force and obligation, as that he muſt ſin in refuſing of it. We find, in a caſe of ſomewhat the like nature, even Apoſtolical Invitations and Intreaties, were in vain with Apollos: See 1 Cor. 16.12. It is requiſite then that a Man have a well-principl'd Diſpoſedneſs to the Miniſtry, and to the particular Place where he's invited.

And when there is thus a Sufficiency of Gifts and Qualifications, and a ſutable Inclination in the Candidate, concurring with an unanimous or general Agreement of a Chriſtian People (both Fraternity and Presbytery) in the Election and Approbation of him; eſpecially if alſo there be the Concurrence of Neighbour-Elders & Churches; here's ſuch an aſſemblage or conjunction of happy Circumſtances, as renders the Call ſtrong and valid, and ſeems clearly to point out the Perſon whom CHRIST has choſen. In ordinary caſes, the regular Vote of a Church (enforc'd by ſuch a general Deſire and Agreement on all ſides) is look'd upon as the Voice of GOD, by which He calls Men forth to Service in his Church. The good Shepherd ſo called, may well be ſaid to enter in by the Door.

But yet,

2. In ſome ſpecial Caſes, it ſhou'd ſeem proper to refer the Matter to a LOT, for Determination; and if this be done in a regular and ſolemn manner, the Iſſue may juſtly be look'd upon as a manifeſtation of the Will and Mind of CHRIST.

I ſhall a little particularly inſiſt on this too, becauſe I am ſo naturally led to it by the Context, which tells us that this was the Method in which CHRIST ſhew'd He had choſen and appointed Matthias to be an Apoſtle.

As to the Nature of a Lot, I ſhall only ſay, The Word may be ſometimes uſed in a lax, and leſs proper p. 25Senſe, for any kind of Reference made to GOD, though in a way that implies the Contrivance and Activity of Men, and requires only a Divine Influence to direct their Thoughts and Powers, in order to the Event. In which ſenſe the Vote of any Body of Men, may be call'd a Lot. But yet ſtrictly ſpeaking, the Lot is an awful Appeal to Heaven, in ſuch a way and manner as ſhuts out human Counſel and Influence, and depends on a ſpecial Agency of Divine Providence, for the actual determining of an Event. Prov. 16.33. The Lot is caſt into the Lap; but the whole Diſpoſing thereof is of the LORD. The Judgment's the LORD's. "The Event, though caſual to Men, is directed and determin'd by GOD's Counſel and Providence", which controuls and governs in all Caſes.

The Lot was an Ordinance of GOD much in Uſe under the Jewiſh Diſpenſation, for Deciſion of Right in uncertain caſes, and putting an Iſſue to weighty Matters depending, which were not with facility determinable in any other way. Thus the Land of Canaan was divided to the ſeveral Tribes by Lot. (Numb. 26.55, 56.) The Scape-goat was choſen by Lot. (Lev. 16.7.) The Lot was made uſe of, in detecting of ſecret Criminals: as in the caſe of Achan (Joſh. 7.16.) And of Jonah (Jon. 1.7.) And of Jonathan (1 Sam. 14.42.) The Method of a Lot was taken to determine the Time, when each Family ſhould bring in their Quota of Wood for the Service of the Temple, after the Jews Return from their Captivity: And who of the People ſhou'd go up out of the Villages and Cities of Judah, to dwell at Jeruſalem, where the Rulers reſided, and the Houſe of GOD was in building, and where they wou'd be moſt expos'd to the Malice and Envy of their Adverſaries: It's ſaid, The People caſt Lots, to bring one of Ten, to dwell there. (Neh. 10.34. & 11.1.)

p. 26In a word, this Method was us'd in the Election of Perſons to Office; as in the caſe of Saul choſen King of Iſrael. (1 Sam. 10.19 —) So of the Prieſts and Leontes, whom King David diſtributed into many diſtinct Companies or Courſes (as well as the Militia of the Kingdom.) They caſt Lots for every Poſt and Service, as well the ſmall as the great, according to the houſe of their Fathers; as you have the Account at large in 1 Chron. 24th Chapter and onwards. —

And it's remarkable, the firſt Election of any Perſon into Office in the Chriſtian Church (wherein there was any thing of the ordinary Acting or Influence of Men) viz. that which our Text relates to, was conſummated or perfected by a Lot. Indeed there was a previous Nomination of Two, by Suffrage or Vote of the whole Multitude: But the Determination of the particular Perſon (whether of theſe two) they for very good Reaſons put upon a different Iſſue, and appealed to Heaven by a ſolemn Lot.

As to the Manner of this Lot, we are left at an uncertainty: Though ſome tell us ††Vid. Whirby in loc."They put two Lots into two Urns, or Ballot-boxes; the one containing the two Names of Joſeph and Matthias, the other the Name of an Apoſtle, and a Blank or void Lot; and then drawing forth the Name of Joſeph out of one Urn, and the void Lot out of t' her, they knew that the Lot remaining with the Name of an Apoſtle upon it, belong'd to Matthias.

As to the Reaſons or ſpecial Grounds of their caſting the Lot in this caſe, neither are we particularly inform'd of them. Whether there was any thing in the Nature of the Office, the Perſon was to be appointed to; as ſome are of Opinion, who ſay, the ultimate Determination of the individual Perſon, and p. 27immediate Diſpoſition of him into his Office, by GOD, was neceſſary to give him Apoſtolical Authority: or whether it was done upon no other than the common moral Reaſons, which influenced in the caſes above-mention'd, in old Teſtament-times; I ſhall not enter into any Debate.

The late excellent Mr. Henry ‖‖Vid. Expoſ. 1 Chro. 24.1 Chr 24ſeems to have been of the Judgment, that the Lot in theſe caſes was preſidential.

So the memorable Mr. Baxter, whoſe Words upon the place ‡‡Vid. Paraphr.are; I know no Reaſon why the— Paſtors of the Church (at leaſt in caſes of doubt) ſhou'd not now be ſo choſen, i. e. by Lot.

What the Judgment and Practice of Antiquity was, I have not had Leiſure particularly to inform my ſelf. Only I'll give you a Paſſage out of The Order of the Goſpel (by the late venerable Dr. Mather) where he has the following words: Nothing is more evident than that in the firſt Ages of the Church, Paſtors were choſen by all and only their Flocks: In chuſing a Miniſter, they did Clerozein, that is, Chuſe him by Lot; from whence it was that Miniſters had the Name of Clergy given to them††Page 69..

All I would ſay upon the Lot in the preſent Caſe, give me Leave to offer in the following Hints. And allow me the freedom of young Elihu, in ſaying Hearken to me, I alſo will ſhew my Opinion.

As to the Lawfulneſs of a Lot, for determining in this Caſe, if under a juſt Regulation, I preſume no one will diſpute it, that doth allow of the practice in civil Caſes. "And it is hardly imaginable that GOD ſhou'd not have left that lawful, which is ſo evidently neceſſary to the Peace and Security of Mankind, and which p. 28the unavoidable Condition of human Affairs makes of ſuch great and eminent Uſe to the World."

And now for the Expediency of it in Caſes ſacred, particularly in the preſent Caſe, under ſome ſpecial Circumſtances, which frequently happen, I ſuppoſe much might be eaſily ſaid, and ſtrongly argu'd.

In general, it is a Caſe of no little Importance; ſuch as will bear us out in applying ſo awful a Method for Determination. The Lot is a thing holy and reverend: and to uſe it in a ludicrous or wanton manner, about Trifles, and Matters of ſmall moment, is a Folly in Iſrael, judg'd to be no leſs than taking the Name of the LORD in vain. But the caſe before us is of vaſt weight and ſolemn conſideration: ſuch as calls for the moſt ſerious Treatment from Men; and wherein, if in any matter at all (the Honour of CHRIST being ſo nearly concern'd in it) we may hope that the Lord will own and accept the Appeal made to Him, and give an anſwer of Peace.

Moreover, It's often a doubtful Caſe, and attended with no ſmall degree of Uncertainty. Many times the caſe is like that in the Story of our Text: Several Candidates preſent, who are very worthy and deſirable for their Accompliſhments, and ſo recommend themſelves by their public Performances, as well as private Converſation, that a People are willing it ſhou'd be either of them, and agree it ſhall be one, or at leaſt ſuppoſe it will, and yet ſcarce know where (many of them) to pitch their ultimate Choice. Now in doubtful caſes, what more proper method for Determination than a religious Lot? Indeed in things already determin'd by a clear Revelation of the Mind of CHRIST in holy Scripture, or very apparent to human Reaſon, and capable of being eaſily determin'd by a little ſerious and impartial Conſideration; here there's no occaſion for ſuch an extraordinary p. 29method: And if there be no occaſion, it will be judg'd but profane trifling with the Name of CHRIST, to appeal to him by a Lot.—But where there is real Uncertainty, and ſober Doubt, or a Variety of Apprehenſions among the Parties concern'd in an important Caſe (important whether in regard of its Nature, or its Conſequences) and there be little Probability of a peaceable Iſſue by any other means; then caſt the Lot, for a Reſolution of the Doubt.

In fine, the caſe before us is many times attended with a great deal of Difficulty; and the divided Sentiments among a People do too often, for want of ſome happy means of Accommodation, at laſt throw them into great Contentions and Diſorders.

Among a number of Candidates, there's generally ſeen a Diverſity of Gifts and Talents: And hence, among a People, as there is a variety of Taſtes and Judgments, ſo in conſequence hereof, there's uſually a difference of Choice and Inclination; one being determin'd for this, and another for that —. And now as Men are commonly very much diſpos'd to be fond of their own Opinion or Fancy; ſo this by a natural efficacy makes them the more wedded in their Affections, and reſolv'd in their Choice; that they can't tell how to brook a Diſappointment. Hence they are too often put upon ſiniſter Methods to obtain their Ends: or if balk'd of their Expectations, are carry'd into inordinate Reſentments and contentious Meaſures. Such is the remaining Infirmity in the beſt and wiſeſt of Men, and ſuch the Subtilty and Power of our grand Adverſary the Devil (who goes about, as a roaring Lion, to devour and to diſturb) That through the juſt Judgment and Permiſſion of Providence, the Peace of the Churches is oft-times miſerably broken, in purſuit of unreaſonable Prejudices on the one hand, or of a fond Opinion and extravagant Affection on the other; while they p. 30have Men's Perſons in Admiration, ſo as to be puffed up for one againſt another. And in no caſe hardly are a People more apt to fall into carnal Contention, than in that before us. Scarce any thing makes ſo much Noiſe, and occaſions (for the time) ſo much ſinful Anger and Evil-ſpeaking‖‖Symmos's Life p. 57.. Even Paul and Barnabas, thoſe eminent Saints and Servants of CHRIST, differ'd about a Companion and Fellow-labourer in the Miniſtry: And the ſacred Hiſtorian tells us ††Act. 15.39.Acts 15:39The Contention was ſo ſharp between them, that they parted one from the other, and each took his Colleague. So of the Church at Corinth, we have the Apoſtle giving that doleful Account, 1 Cor. 1.11 — It hath been declared unto me of you, my Brethren, that there are Contentions among you. Now this I ſay, that every one of you ſaith, I am of Paul, and I of Apollo, and I of Cephas &c. Again, Chap. 3.3, 4. For whereas there is among you Envying, and Strife, and Diviſions; are ye not carnal, and walk according to Men? For while one ſaith, I am of Paul, and another, I am of Apollo, are ye not carnal? — And in our Days, O! how much is there of this Carnality to be ſeen among Profeſſors; this ſpirit of party and faction, the leven of malice and wickedneſs! How often have Churches been almoſt rent to pieces by ſcandalous Quarrels about the Settlement of a Miniſter; to the great Diſhonour of Religion, to the Reproach of our Profeſſion, and to the Gratification of them that malign our Eccleſiaſtical Conſtitution, and envy us our happy Rights and Privileges! For want of a wiſe Conduct, popular Votes and Choices are too often attended with ungodly Strifes and Emulations. Now as the Apoſtle obſerves, Where Envying and Strife prevail, there is Confuſion and every evil work. And then ſuch Diviſions are difficult to be heal'd. p. 31We may apply here that of Solomon, — A Brother offended, is harder to be won than a ſirong City, and their Contentions are like the Bars of a Caſtle. Hence then in this critical caſe it greatly behoves a People to ſtudy for Quietneſs, to follow the Things that make for Peace; and if it be poſſible, manage ſo as to ſecure this. The beginning of Strife, is as when one letteth out Water: When it has got ſome little Vent, it will it ſelf widen the Breach, and in a little time grow irreſiſtible, if ſpeedy care be not taken to put a ſtop to it. Therefore ſays the wiſe Man, leave off Contention before it be meddled with.

Now, what more effectual Method to this End, (that is, to leave off Contention before it be meddled with) can be us'd, in the preſent caſe, than that of a religious Lot? The Lot, every one that has any thing in him ſerious, looks upon as ſacred and venerable. The very Pagans yous find in the caſe of Jonah, paying a profound Reverence to the Lot, as carrying in it ſomething peculiarly Divine. Here GOD is beheld as ſitting in Judgment: And the Awe of this will have the ſtrongeſt Influence, of any Reflection in the World, to reſtrain Men's turbulent Paſſions, and ſuppreſs thoſe fretful Reſentments that ſo frequently break out upon a Diſappointment, when we eye only the hand of Men in it. The leſs there is of Man, and the more of GOD is ſeen, in any affair, the greater Content ſhall we take in the Iſſue. — What was I that I ſhou'd withſtand GOD! — Leſt haply ye be found even to fight againſt GOD!

The Apoſtle obſerves, An Oath for Confirmation, is to Men an End of all Strife. And agreeable is that Remark of Solomon, Prov. 18.18. The Lot cauſeth Contentions to ceaſe, and parteth between the mighty. Here the Wiſe Man hints the right application of the Lot, viz. In difficult and doubtful Caſes, to prevent or end Contentions. By telling us what is p. 32done, he tells us what ought to be done, in ſuch Caſes. Then a Lot is lawfully us'd, when it either preſerveth or procureth Peace and Equity††Dod & Cl. in loc.. And as to the Efficacy of this Method, you have not only the Wiſe Man's Teſtimony, but the concurrent Suffrage of common Reaſon, and univerſal Experience.

Hence, upon ſuch Views and Conſiderations as theſe, it ſeems a high Propriety (at leaſt in ſome Caſes) to take the Method of a Lot, in the Choice of a Miniſter: Which will make it more emphatically a Divine Choice, and have a happy Tendency to ſettle the Minds of Men, and adjuſt all Diſputes where there are contending Parties.

But then in this Method there are ſeveral Proviſoes & Limitations to be carefully obſerv'd. Particularly,

1. It ſeems neceſſary that ſome certain Candidates be ſingled out, and nominated, by general Conſent in a voluntary Vote: (For this you have the Example of the Church who appointed Two, in order to the Lot for an Apoſtle) Which will effectually ſecure the privilege and liberty of the Body Eccleſiaſtic, to all good Intents and Purpoſes.

2. It is neceſſary that the Perſons in view, be ſutably qualify'd: — I do not ſay equally in all reſpects, but each of them in ſome agreeable meaſure. — For It muſt be a lawful and juſtifiable Caſe, in which the Lot is us'd. And therefore it muſt not be caſt for any that are apparently incapable Subjects of Election: Becauſe there is no uncertainty here. If either of the Perſons propos'd are known to be diſqualify'd by any eſſential Defects, whether in point of Knowledge, Faith, or Morals; it is but a profane mocking and tempting of CHRIST, to draw the Lot: p. 33and therefore unlawful to put the Matter to ſuch an Iſſue. It is but as Haman's Lot for the chuſing ſome lucky day to accompliſh a wicked Deſign: Or as the Soldiers impious Lot for our SAVIOUR's ſeamleſs Coat (ſo fam'd for its miraculous Virtue) which cou'd give none of them a juſt Propriety.

3. The Lot muſt be employ'd in a ſolemn and religious manner.

Being a practical Appeal to Heaven, it's but fit the Matter ſhou'd be tranſacted in a ſerious frame, after a godly ſort. The Lot is too awful a thing to be dally'd with. It muſt not be us'd raſhly, and in a light and luſory way; but with Deliberation, Seriouſneſs, and Solemnity. And 'tis highly fitting this ſacred Tranſaction ſhou'd be accompany'd with devout Prayer; at leaſt Ejaculatory, and in ſuch Caſes of Importance as that before us, with more ſolemn Supplications. At the Diviſion of the Land among the Children of Iſrael, it's obſerv'd, Joſhua caſt Lots for them in Shiloh, before the Lord ††Joſh. 18.10.Josh 18:10.

And now if the Lot be thus regulated, the Succeſs may (I think) in Faith be committed to Divine Providence: And the Event may well be look'd upon as an inconteſtible Diſcovery of the Mind of CHRIST; ſhewing hereby whether of theſe He hath choſen. I cou'd never yet ſee why in ſuch a Caſe we mayn't now-a-days, as they did in old time, expect the ſpecial Interpoſition of Heaven, to give a perfect Lot: As King Saul pray'd to the LORD GOD of Iſrael, in the Caſe depending between Him and his Son on one ſide, and the People on the other‡‡1 Sam. 14.41.1 Sam 14:41.

Indeed the Religious Lot is grown much out of Cuſtom; though the Civil be retain'd and in frequent Uſe: yet the Diviſory Lot, more than the p. 34Elective. But why the Lot is ſo diſus'd in matters ſpiritual and eccleſiaſtical, I can at preſent think of no better or truer Reaſon than the common Abuſes and Profanations of it in other caſes. It is generally own'd, The Lot may lawfully be us'd about civil Concerns, where weighty Conſequences are in proſpect, and where unhappy Differences can't well be prevented or iſſu'd any other way. Yet even here, whatſoever is more than this, comes of Evil. The Lot is a virtual Calling upon GOD the LORD, to direct and determine us: And therefore to employ this religious Rite, in caſes that are plain and clear, beyond all rational Diſpute, or in frivolous, much more in ſportive Matters, is by Divines judg'd unlawful, as making too bold with Providence. And the cuſtomary unhallow'd uſe of it in trivial Plays and Pastimes (with the too unſerious, and perhaps often unneceſſary Application of it in many Affairs of Life) appears to me the moſt obvious Reaſon why it is fallen into Diſuſe in ſacred Things. 'Tis owing to the Subtilty and Influence of an Helliſh Tempter, that the Lot is ſo deſecrated and perverted, in a ſenſual ſportful World. As one obſerves; GOD hath his Ordinances: the Devil has his. GOD hath Sacraments for his People: the Devil has his. Is the Oath GOD's Ordinance? In Affront to this, the Devil ſet up profane Swearing, to leſſen the Authority and Veneration of a ſacred Oath. So is the Lot GOD's Ordinance? Herein alſo the Enemy ſows his Tares: and to affront GOD in this Ordinance of his, he has his gaming and ſportive Lotteries. That there may be no Religion in the uſe of Lots [and that the Lot mayn't be apply'd to the Service of Religion] the Devil has turn'd them all into Play and Diverſion, or a method of Gain and Profit, or into Superſtition, Bible-Lottery (as it is call'd) and Sorcery p. 35or Divination. However, the frequent Abuſe and Miſapplication of a thing, capable of being directed to ſo excellent purpoſes, as the Lot is, doth not at all forbid the regular Improvement of it: And I can't ſee why it mayn't be as ſafely and profitably employ'd in ſacred Caſes (where it ſeems indeed the moſt proper and needful) now as ever. Nor can I ſee why the Lot ſhou'd be laid aſide, on the Account of vulgar Abuſes, any more than the Oath; which though as much proſtituted and as often violated, is notwithſtanding made uſe of ſtill, without any Scruple, and with good Succeſs, as an End of Strife.

You may obſerve, I go very much on rational Grounds; and build not upon Scripture only: Tho' if this directs to a Lot, in any Caſe, I think it is ſufficient Authority, were there no ſuch evident Grounds in Reaſon for it. But I have enlarg'd here, on a too uncultivated Subject, much further than was at firſt intended. I ſhut up this head with that free Addreſs of Elihu to his worthy Fathers, the three Friends of Job; — Hear, O ye wiſe Men, and give Ear, ye that have Knowledge. For the Ear trieth Words, as the Mouth taſteth Meat. Let us chuſe to us Judgment: let us know among our ſelves what is good.

I haſten now to the laſt thing under the Doctrine, which is —

III. To ſay Why it ought to be the Care and Deſire of a People, in the Caſe before us, that CHRIST wou'd ſhew whom He hath choſen.

And here I ſhall only hint,

In the firſt place, It's but fit and reaſonable, that He ſhou'd have the Chuſing of his own Servants; and is deſirable that Such ſhou'd be put into the Miniſtry, whom he approves, and will own and bleſs.

p. 36He is the Fountain of all Power: and may lodge it in whoſe hands he pleaſeth. He has inſtituted the ſeveral Offices in the Church: And 'tis his Province, as Head and Lord, to fill them with his Servants; whom, and in what way he pleaſeth.

As the Ordinances muſt be only ſuch as are of his Inſtitution: So the Diſpenſers of them muſt be ſuch as are of his Deſignation; elſe they can't expect his Preſence to be with them. The LORD once complain'd of ſome Prophets, That they ran, and He did not ſend them: Of whom He declares (which is threatning enough) That therefore they ſhould not profit the People at all, Jer. 23.21, 32. It is a dreadful thing to ſit under the Preaching and Adminiſtrations of a Man, whom we can't ſee CHRIST bearing Teſtimony to, by a ſpecial Bleſſing on his Labours, or any viſible Tokens of his ſpiritual Preſence with him.

Hence it's a very reaſonable Care, when a People are concern'd and deſirous, that CHRIST wou'd ſhew whom He has choſen. It's fit his Will ſhou'd be done, his Counſel take place; and to be deſir'd that his good Pleaſure may be known.

Again, Conſider, CHRIST is infinitely Wiſe, and able to make the beſt Choice for a People. We may imagine him looking upon them, and ſaying (as in Jer. 49.19.) Who is a choſen Man that I may appoint over them? For who is like Me? — Who's like Me, for chuſing the fitteſt Inſtruments, and ſpiriting them for their Work? — We may allude to Rev. 17.14. He is LORD of Lords; and they that are with Him, are called, and choſen, and faithful. As He will accept none but ſuch as are of his own Appointment: So He perfectly foreknows whom He will own and bleſs. Job. 13.18. I know whom I have choſen. Hence He ſaid to Ananias concerning Saul, againſt whom that Diſciple had entertained very p. 37great (and once juſt) Prejudices, as you read, Acts 9.13 &c. Ananias objected, Lord, I have heard by many of this Man, how much Evil he hath done &c. But the Lord ſaid unto him, Go thy way; for he is a choſen Veſſel unto me to bear my Name before the Gentiles. We may be apt to throw aſide this or t'other, as a deſpiſed Lamp; when to the LORD he may be a Choſen Veſſel. We ſhou'd gladly therefore refer it to his Wiſdom, to determine for us; and be ſollicitous that he wou'd ſhew whom He has choſen. Thus we ſhall put Honour on his wiſe and ſovereign Providence.

In a word, Thus we ſhall conſult our own Intereſt and Peace. For a People will be more diſpos'd to receive Such in the Lord with all gladneſs, and hold them in Reputation, whom they ſee CHRIST ſhewing He hath choſen. Whatever Objections Ananias had againſt Saul; yet when he heard thoſe Words, He is a choſen Veſſel unto me, the good Man inſtantly embrac'd him as a Brother, with great Affection. And this will have a natural and (by the Divine Bleſſing) a powerful Tendency to a People's profiting by the Miniſtry of ſuch an one. — And then this will afford no ſmall Conſolation to the People of GOD, as it is to them an evident Token of Salvation; a happy ſign of the Lord's Preſence with them; that his Spirit remains among them, and that his Kingdom ſhall be ſtill upheld in the midſt of them. Ezek. 34.29, 30. I will raiſe up for them a Plant of Renown. Thus ſhall they know, that I the LORD their GOD am with them; and that they, even the houſe of Iſrael, are my People, ſaith the LORD GOD.

For theſe and other Reaſons, it ſhou'd be the Care and Concern of a People, who have before them the Choice of a Miniſter; That the LORD wou'd ſhew whom He hath choſen, whom he hath appointed, and will approve. This was the Sollicitude and Deſire p. 38of the Church and the Apoſtles, in the Caſe our Text refers to; and this Record was made of it for the Admonition of all Poſterity. For whatſoever things were written aforetime, were written for our learning and ensample.