A Discourse Preparatory to the Choice of a Minister

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

A DISCOURSE Preparatory To the Choice of a Minister.

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

The Consideration of this historical Passage might be introduced by some Remarks on the Context and Story 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 referred 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,

The Church having chosen out and set up these as Candidates, they carried 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, show 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 someone is needed to fill up a Vacancy in the Ministry, it should be the Care & Desire of all concerned, That the LORD JESUS CHRIST would show whom He hath chosen.

2. Application should be made to Him by earnest Prayer in this important Case.

3. CHRIST is to be considered 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 disposed gladly to receive such an one as a Brother, whom the Lord showeth he has chosen. — But I shall dismiss this last Remark with barely mentioning it, and only insist on the three former.

DOCT. I. When someone is needed to be put into the Ministry, and fill up a Vacancy in this Ecclesiastical Order, it should be the Care and Desire of all concerned, That the LORD JESUS CHRIST would show whom HE hath chosen.

THOU Lord, show 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 mentioned first as a distinct Doctrine) That every Office in the Church of CHRIST is a Ministry ; the Apostleship itself was so. Even CHRIST the Son of GOD, came to minister: And shall the Servant be above his Lord? The Apostle says to Christians, We preach JESUS CHRIST the LORD, and ourselves your Servants for JESUS sake. And if the Apostles, who were extraordinary Men of God, styled 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 applied 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 ministering 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 obliged only to obey their Orders, and execute their Votes and Decrees. But are called Guides and Overseers of the Flock, and said to have the Rule over them. Not that they have Dominion 〈◊〉 your Faith, or Power to tyrannize over Conscience, by human Impositions, as Lord's over God's Heritage; but are designed to be Ensamples to the Flock, and Helpers of your Joy, by assisting your Walk in the Faith and Order of the Gospel: and should desire only by manifestation of the Truth, and humble Exercises of the Power which CHRIST has given them for Edification, and 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. 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 should render to such as have the Oversight of them. Altho' they should 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 donit 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 offense in anything, that the Ministry be not blamed. In particular they should 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 lodged in the Elders, insomuch that it seems they can put a Negative (for weighty Reasons) upon any Vote of the Fraternity, whether concerning Admissions, Dismissions, Censures, or the like. For so runs the last Paragraph in the tenth Chapter of our Platform of Church-Discipline;

— 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, Further, the eighth Paragraph is express, 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 carried up to a greater Height considerably, than is either usually practiced by Elders, or in fact allowed by the Brethren. However, it behooves 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 ourselves 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 ourselves as the Ministers of GOD, in much Patience, in Afflictions, in Necessities, in Tumults, under Honor and Dishonor, 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 received from CHRIST; and labor 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 designed, not for the Apostolic Age only, but to continue in the Church throughout all Ages; as might 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 shown 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. 'It is a sacred Inclosure, & do's not lie in Common, for everyone that pleases, to invade and occupy. All public and special Offices in the State are limited to particular Subjects: So is the Ministry of the Gospel. This Honor 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 would have all things done decently and in order, in all the Churches of the Saints. 'It is said indeed, Covet to prophesy, and forbid not to speak with Tongues: If a Man be inspired with miraculous Gifts, let him speak. But otherwise let him be orderly called and separated to the Work. In ordinary Cases, a regular Election and solemn Investiture into the Office are required 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 called to Office) and much more the Administration of Sacraments, must be looked upon as no small Irregularities. Not that the Power (strictly speaking) comes by Election, or Ordination of Men, but by a Charter or Commission from CHRIST opened 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 derived by Commission from some superior Authority; but the latter by a solemn Investiture, done in many cases by Equals or Inferiors. 'It is 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 entitle any individual Person to this or that Office, one more than another. But there is something further required 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 Counselor elect, though' approved 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, cannot 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 entirely in the Institution of such an Order of Persons, which our Lord was pleased to make, and has revealed 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 from, 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 allowed 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 someone into the ministerial Office is proposed by a People, it should be the Care and Desire of all concerned, That the LORD JESUS CHRIST would show 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 show whom he has chosen. (3.) To give the Reasons why it should be the Care and Desire of a People, that CHRIST would show whom He hath chosen.

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

And here,

1. It means in general one whom He approves as suitably qualified 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 qualified 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.

There are many Persons suitably accomplished 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 designed 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 explained 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.

I pass now in the next place,

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

And here it may be observed; He shows 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 called 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 showed whom he had chosen. See Mark 3.13, 14. — Again, When he rose from the Dead, he renewed his Commission to the Apostles, and after his Ascension confirmed their Call in an extraordinary manner, when they received Power from on high, as we read Acts 3. — So He appeared to Saul in a miraculous Vision, to make him a Minister, and called him by a Voice from the excellent glory; as in Acts 26.13 —

And besides the Apostles, many in the Apostolic Age, received immediate Calls to the Ministry; among whom were inspired Prophets and Evangelists. And perhaps oftentimes the Human Call and the Divine Call, both met in one. It should 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 cannot think they come with sufficient Credentials.

2. The LORD usually shows whom He hath chosen in more ordinary ways, by a mediate Call.

He shows 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 abolished, and the Church of GOD left at their Liberty to determine the Persons that shall be in Office among them. They are not confined to one particular Tribe or Family; but may choose out of all the People.

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

1. The Matter is usually referred 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 defense of which it's urged that the very Apostles would 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 allowed 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 expressed by lifting up the hand.

— 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 allowed to come so near as to appoint the Candidates; any two from among themselves, whom they judged meetest for the place; and then they (together with the Apostles present) having first prayed, gave forth their Lots for the particular Person. And the Lot falling on Matthias, he was numbered with the Eleven Apostles, i. e. according to the Etymology of the greek word, was reckoned among them by common Suffrage, received as an Apostle with universal Approbation. — These things laid together are, I think, Authority sufficient, for the practice of the Churches, in choosing their own Officers: Which Ecclesiastical Liberty has been defended by some of our Divines, also from acknowledged 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 . 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 would 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 according to his revealed Will, and the Call plain and clear, fair and orderly.

Now to this End,

First, Some things are required on the part of the Electing Body or Fraternity.

For Instance, This must be rightly constituted ; consisting of Persons duly qualified to act in the affair. They that choose 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 choosing 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 called, 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 described 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 approved 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 Ordinances. — And indeed it's judged scarce rational, that any should 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 approved 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 choosing 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 pursued 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 even 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 expressly required in the case of a Deacon, that the Person be first proved (tried 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 to their Fitness and Accommodation unto this Church and Place in particular. It seems reasonable that Christians should judge for themselves, in this case. And who ordinarily are like to pass a better Judgment than the Church concerned? 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 expressly 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 should know by their fruits; and if any Man preach any other Gospel unto them, than they have received, 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

— 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, — Hence They are eminently concerned in that Apostolic Charge, 1 Tim. 5.22. Lay hands suddenly on no man. — And that the Eldership already subsisting in the Church, should not have any Colleague obtruded or imposed 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 managed 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, Upon which One 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: Remembering they are not only to choose an Officer for themselves, but a Neighbor for Them.

And certainly then it is advisable that the Congregation (as we distinguish) or Body of Noncommunicants (being baptis'd Professors, associating constantly in the Word and Prayer, with the Church concerned) should have some Regard shewn to them in this Affair; surely at least, as much as is due to any Christian Neighbors. 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 concerned, 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 behooves them to take Counsel together, for imparting Light to one another, in a way free from all Party-Designs and Artifices; to 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 . 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 required 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 allowed 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 should seem stood so for ten years. However, this is no Rule now under the Gospel, and I know of no Reason for Persons waiting now till they are thirty years old, before they enter upon the Ministry, anymore than that they should be discharged 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 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 unblemished 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 inclined; disposed 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 qualified (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.

So on the other hand, Persons may have a competent portion of Ministerial Gifts; and yet being habitually averse to the Work, and resolutely engaged for some other Employment, or disposed to this only for worldly Ends, if these things be known, it cannot be proper to choose 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, choose such an one? I may add, if one in general sincerely inclined, 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 People 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 Entreaties, 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 suitable 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 Neighbor-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 (enforced by such a general Desire and Agreement on all sides) is looked 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 should 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 looked 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 showed 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 Sense, 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 called 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 determined 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 should 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 would be most exposed 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.)

In a word, this Method was used 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. 24 th Chapter and onwards. —

And it's remarkable, the first Election of any Person into Office in the Christian Church (wherein there was anything 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 "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, belonged to Matthias.

As to the Reasons or special Grounds of their casting the Lot in this case, neither are we particularly informed of them. Whether there was anything 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 immediate 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-mentioned, in Old Testament-times; I shall not enter into any Debate.

The late excellent Mr. Henry seems to have been of the Judgment, that the Lot in these cases was presidential.

So the memorable Mr. Baxter, whose Words upon the place are;

i. e. by Lot.

What the Judgment and Practice of Antiquity was, I have not had Leisure particularly to inform myself. Only I will give you a Passage out of The Order of the Gospel (by the late venerable Dr. Mather ) where he has the following words:

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 show 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 should not have left that lawful, which is so evidently necessary to the Peace and Security of Mankind, and which the 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, judged 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 Honor of CHRIST being so nearly concerned 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 should 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 determined by a clear Revelation of the Mind of CHRIST in holy Scripture, or very apparent to human Reason, and capable of being easily determined by a little serious and impartial Consideration; here there's no occasion for such an extraordinary method: And if there be no occasion, it will be judged 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 concerned 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 determined for this, and another for that —. And now as Men are commonly very much disposed to be fond of their own Opinion or Fancy; so this by a natural efficacy makes them the more wedded in their Affections, and resolved in their Choice; that they cannot 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 carried 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 ofttimes miserably broken, in pursuit of unreasonable Prejudices on the one hand, or of a fond Opinion and extravagant Affection on the other; while they have 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.

Even Paul and Barnabas, those eminent Saints and Servants of CHRIST, differed about a Companion and Fellow-laborer in the Ministry: And the sacred Historian tells us The 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 everyone 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 leaven 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 Dishonor 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 healed. We 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 behooves 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 itself 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 used, in the present case, than that of a religious Lot? The Lot, everyone that has anything 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 should 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.

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 observed. 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 suitably qualified : — 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 used. 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 proposed 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: and therefore unlawful to put the Matter to such an Issue. It is but as Haman 's Lot for the choosing some lucky day to accomplish a wicked Design: Or as the Soldiers impious Lot for our SAVIOUR's seamless Coat (so famed for its miraculous Virtue) which could give none of them a just Propriety.

3. The Lot must be employed in a solemn and religious manner.

Being a practical Appeal to Heaven, it's but fit the Matter should 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 used rashly, and in a light and lusory way; but with Deliberation, Seriousness, and Solemnity. And 'tis highly fitting this sacred Transaction should be accompanied 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 observed, Joshua cast Lots for them in Shiloh, before the Lord .

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 looked upon as an incontestible Discovery of the Mind of CHRIST; showing hereby whether of these He hath chosen. I could never yet see why in such a Case we maynit now-a-days, as they did in old time, expect the special Interposition of Heaven, to give a perfect Lot : As King Saul prayed to the LORD GOD of Israel, in the Case depending between Him and his Son on one side, and the People on the other .

Indeed the Religious Lot is grown much out of Custom; though the Civil be retained and in frequent Use: yet the Divisory Lot, more than the Elective. 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 owned, The Lot may lawfully be used about civil Concerns, where weighty Consequences are in prospect, and where unhappy Differences cannot 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 judged 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. 'It is 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;

and Diversion, or a method of Gain and Profit, or into Superstition, Bible-Lottery (as it is called) and Sorcery or 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 cannot see why it maynit be as safely and profitably employed in sacred Cases (where it seems indeed the most proper and needful) now as ever. Nor can I see why the Lot should be laid aside, on the Account of vulgar Abuses, anymore 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 enlarged 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 choose to us Judgment: let us know among ourselves 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 would show whom He hath chosen.

And here I shall only hint,

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

He 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.

It is a dreadful thing to sit under the Preaching and Administrations of a Man, whom we cannot see CHRIST bearing Testimony to, by a special Blessing on his Labors, or any visible Tokens of his spiritual Presence with him.

Hence it's a very reasonable Care, when a People are concerned and desirous, that CHRIST would show whom He has chosen. It's fit his Will should be done, his Counsel take place; and to be desired 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 choosing the fittest Instruments, and spiriting them for their Work? — We may allude to Rev. 17.14. He is LORD of Lord's; 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 great (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 toother, as a despised Lamp ; when to the LORD he may be a Chosen Vessel. We should gladly therefore refer it to his Wisdom, to determine for us; and be solicitous that he would show whom He has chosen. Thus we shall put Honor on his wise and sovereign Providence.

In a word, Thus we shall consult our own Interest and Peace. For a People will be more disposed to receive Such in the Lord with all gladness, and hold them in Reputation, whom they see CHRIST showing 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 embraced 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 should be the Care and Concern of a People, who have before them the Choice of a Minister; That the LORD would show whom He hath chosen, whom he hath appointed, and will approve. This was the Sollicitude and Desire of 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.

The Afternoon-SERMON.

THE Subject we were upon in the Morning was, That when someone is wanted to supply a Vacancy in the Ministry, it should be the solicitous Desire of all concerned, That the LORD JESUS CHRIST would show whom He hath chosen.

I come now to another Observation from the Words, viz.

DOCT. II. In the important Affair of calling a Minister, Application should be made to the LORD JESUS CHRIST, by fervent Prayer, expressing the Concern and Desire of our Souls, that He would show whom He hath chosen.

So in our Text, They prayed and said —

Prayer is a devout offering up of our regular Desires to the Throne of Grace. It should not only be our Hearts Desire, but our Prayer also, That CHRIST would show us whom He hath chosen.

Here we might observe,

The LORD JESUS CHRIST (the Son of GOD) is together with the FATHER and HOLY GHOST, the proper Object of religious Worship. He has all those Divine Perfections, and sustains all those Divine Relations, Titles and Characters, which proclaim him the worthy Object of our Faith, Love, Prayer and Praise, in their most exalted Sense, and highest Exercises. And to Him should our Prayers sometimes be immediately directed; if we would honor the SON, even as we honor the FATHER. The Protomartyr Stephen in his dying moments prayed to the Lord JESUS. And in our Text, we have the Apostles and an Assembly of the first Disciples, uniting their solemn Supplications to Him. — The Title, LORD, is the special Title of CHRIST; his constant Style, throughout the New Testament. And it was customary among the primitive Christians to make their religious Addresses unto Him; insomuch that they were characteris'd, and distinguished from Jews and Heathen, by their Calling upon the Name of the LORD JESUS .

There are some special Cases, wherein it seems peculiarly proper and congruous, distinctly to invocate the LORD JESUS CHRIST. Thus, particularly in the Administration of the LORD's Supper, which is of his Institution, and bears his Name, and the primary Design whereof is to do honor to his Memory, by a grateful Celebration of his redeeming Love. So in the Election (as well as in the Ordination ) of Persons, to serve CHRIST in the Ministry, it seems equally proper, that the Name of the LORD JESUS should be expressly and immediately called upon.

Now, if you ask What is to be requested of Him, in such a Case; I answer in general, as in our Text, That He would show whom He hath chosen: — (Implying) That he would choose for us in great Mercy, and that he would discover his Mind and Will to us, in those ways in which it may be expected: That he would preside and govern in the Choice proposed by us; influence our Views and Resolutions, and cause a Coincidence of all things to the accomplishment of his own Counsel), and bringing the Affair to a happy Result: That all matters of Controversy between Him and us may be removed, and no Obstructions lie in the way to hinder a Blessing from being bestowed upon us: That when the Lot is cast into the Lap, there may be a gracious Disposal thereof, by his Power and Wisdom; that the Lot may fall upon One, who shall be a Pastor according to his Heart ; One whom He hath called by his Grace, and will delight to bless and prosper. — This may be the Tenour and Scope of our Prayers on such an Occasion.

And if you ask Why we should thus employ Prayer in the Case? I answer,

1. Our LORD himself has directed us to this Method. Besides that Prayer is the appointed way for obtaining all the Benefits we desire. It's particularly prescribed in the Case before us; 'It is implied in that direction to the Disciples, Mat. 9.38. Pray ye the Lord of the Harvest, that He will send forth Laborers into his Harvest. — It is observable, the Apostle Paul frequently and pathetically desired the Prayers of this and the other Church whom he purposed to visit; That he might come to them with Joy by the Will of GOD &c. (See Rom. 15.30 — 32. So Heb. 13.18, 19.) Which Directions will very well take in the present Case, by parity of Reason. Now this is Argument enough, in any Case: 'It is the Will of GOD in CHRIST JESUS concerning you.

2. The Example in our Text should have it's influence upon us. They had their Eyes to the LORD for a Decision from his special Providence, and they lifted up a Frayer: wherein they have left a good Copy for future Ages to imitate. The Apostle said ( Phil. 3.17.) Ye have us for an Ensample. So (2 Thes. 3.7.) Your selves know how ye ought to follow us. And doubtless the sacred Historian put the Prayer in our Text on Record, to make the Apostles and primitive Church an Ensample unto us to follow them. As the bad Actions of Men are related in Scripture-Story, for our Admonition and Warning: So the good and laudable Actions of the Saints are story'd, not only for their Commendation, but for our Imitation and Learning. Hence we are exhorted to be Followers of them who through faith and patience inherit the Promises. Heb. 6.12.

3. 'It is a Case wherein we have special Declarations and Promises of CHRIST, to plead, and to animate our Faith, in Prayer on this Occasion.

'It is a virtual Promise we have in Psal. 68.18. Thou hast ascended on high; — Thou hast received Gifts for Men; yea for the Rebellious also, that the Lord GOD might dwell among them. Which Gifts (as the Apostle expounds the Psalmist, Eph. 4.11.) particularly mean suitable Instruments for the Work of the Ministry. Such Gifts CHRIST has received, to be bestowed on his Church and People, as the visible Signs and Means of his gracious Presence in the midst of them. This affords one advantageous Plea. And we may put in suit that precious Promise, Isai. 20.30. Though the Lord give you the bread of Adversity — Yet thine Eyes shall see thy Teachers &c. Also that, Jer. 3.14, 15. Turn, O backsliding Children; for I am married to you; — And I will give you Pastors according to mine heart, which shall feed you with knowledge and understanding. GOD expects that we in faith convert these Promises into Petitions and Pleas at the Throne of Grace. As you may learn from Ezek. 36.37. Where, after various Promises made, it is added, Thus saith the LORD; yet for this will I be inquired by the house of Israel to do it for them.

4. The Gift we receive in answer to Prayer, we may hope will prove a Blessing indeed, in which we shall rejoice.

Usually, the Benefits we receive by Prayer, are doubly sweet and pleasant. 'Twas a most comfortable Reflection to pious Hannah, For this Child I prayed. So when it may be reflected, For this Minister I prayed, how great the Consolation! —When the LORD, by any satisfying Evidences, showeth whom He has chosen, as it will afford peculiar Encouragement to the Person to accept the Call: so it will by a natural efficacy help us to attend on the Ministry of such an one with a greater Faith and livelier Hope for a special Benediction of Heaven upon his Administrations and Labors among us. Such a Minister may humbly triumph, with the Apostle, as in Rom. 15.29. I am sure, that when I come unto you, I shall come in the fullness of the blessing of the Gospel of CHRIST. And a People so highly favored, may make that the Song of their grateful Souls; Psal. 65.14. Praise waiteth for Thee, O GOD, in Zion: — Blessed is the Man whom thou choosest, — we shall be satisfied with the Goodness of thy House. So Psal. 118.21, 26. I will praise the Lord, for thou hast heard me. — Blessed is he that cometh in the Name of the Lord: We have blessed you out of the House of the Lord.

I shall only add, by way of Argument,

5. 'It is a very concerning Case; in which it exceedingly behooves a People to choose well, and is very awful to commit an Error. — It's but fit all Business of any moment should be carried on with Prayer. How much more the very important Busi-of Calling a Minister! It's a great Affair of CHRIST's Kingdom, and important Concern of his Glory. — It is of vast Moment to our Souls, and has a near Aspect on the best Interests of our dear Posterity. An Error here will be of dangerous Tendency, and extensive Influence. — And then 'tis a very critical Case; in which without CHRIST's special Direction and Leading, we shall certainly commit egregious Mistakes, and run into Confusions: shall be in danger of laying on Hands suddenly, and so of being partakers of other Men's Sins. For (as one observes)

There should be a holy Sollicitude then, lest we take any false Steps, or fall upon any wrong Measures, or come into any unhappy Resolves: but that all be done to the Glory of GOD, and with the Security of the common Good.

Hence, it will be our Wisdom to put the Affair under our LORD's Conduct; and not lean to our own Understandings, nor trust in our own Hearts. Commit thy Works to the Lord: So shall thy thoughts be established. Make thy Prayer unto Him, and He will hear thee: Thou shalt also decree a thing, and it shall be established unto thee; and the light shall shine upon thy ways.

These Reflections afford very strong and moving Arguments for Prayer on the solemn Occasion before us.

But then, if we expect an Answer of Peace, we must see to it, that we offer the Prayer of Faith, and lift up holy Hands; without Wrath and Doubting. In many Cases, it may be said, Ye ask, and receive not, because ye ask amiss. Let us everyone think with the Psalmist, If I regard Iniquity in my Heart, the Lord will not hear me. — Verily let not that Man, who is of a double heart, imagine that he shall receive anything of the LORD. We must ask in Faith ; embracing the Promises, and realizing CHRIST's Sufficiency and Faithfulness to perform them. — Yet we must ask humbly ; sensible of our utter unworthiness; confessing our Sins, and putting all our Iniquities from us. — In a word, we must pray fervently, and with a holy Importunity, as those that know the Worth and Moment of the Gift we are asking of our ascended LORD. — Everyone concerned, should wrestle for it in fervent Prayer by himself in secret. And every Family apart. And the Congregation of the LORD; making Mention of it always in their common Prayers, & uniting in solemn extraordinary Supplications (as they in our Text) on so weighty an Occasion.

It has been the laudable practice of these Churches, to have their Days of Fasting and public Prayer, when meditating the Choice of a Minister: Which Days, I would observe, should be kept seasonably (in general, the earlier the better) before the Thoughts and Resolves of a People are particularly fixed and terminated.

Now, let us everyone reflect a little on our Conduct in this Matter. Have we been thus employing Faith and Prayer, with regard to the Choice before us. 'It is true, when we had our Church- Fast upon upon Occasion of the Removal of our late worthy Pastor from us unto another important Post, We did unitedly spread our Case before the LORD; and have at our occasional Meetings, as well as upon the LORD's day, from time to time been humbly moving our blessed SAVIOUR and Head to look upon in our present State and supply our Wants: But have we all likewise in our private Requests been continually making mention of our Case, and begging Divine Appearances for us, with a suitable Concern and Fervour of Soul! Can our Closets and our Families testify on our behalf, that we have been giving ourselves to Prayer; beseiging the Throne of Grace day and night with our ardent Cries, and believing Entreaties, that the LORD would show us (among all the Candidates we have heard) whether of these He hath chosen? Or have we been contenting ourselves with a few prayerless Thoughts and Endeavors? Have we not been cold and indifferent, and too unthinking? Or else all our Care and Zeal too indevout, irreligious, and not accompanied with a spirit of prayer and resignation to GOD?

Surely it is fit we examine into our Temper & Conduct here. This becomes us, as Men and as Christians. And then this is necessary for the better ordering our Expectations and Hopes. For if we have sought the LORD humbly and earnestly, we may look He will be found of us. Since he hath assured us, as in Mat. 18.19. Again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. But if we have been casting off Fear and restraining Prayer, while we have pursued our several Aims and Desires; we may justly expect He will hide his Face from us, and cover our Paths with Darkness.

Hence then (whatever our personal Managements and Dispositions have been) let us now stir up ourselves to seek the Lord by importunate Prayer. Ye that make mention of his Name, call upon him in the Day-time, and in the Night, keep not Silence before Him. Intreat his Favor with your whole Heart, and give Him no rest, until he show whom He has chosen; until He restore the Smiles of his Face on his Sanctuary, which is so far desolate, and set up a burning and shining Light in this his Candlestick. Let the Prophet's Resolution be ours, Isai. 62.1. For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest until the Righteousness thereof go forth as Brightness, and her Salvation as a Lamp that burneth. — Thus we shall be prepared to receive the Blessing from the LORD, and to give Him the Glory and the Praise.

But I hasten to the last Observation.

DOCT. III. CHRIST is at all times and in all Affairs, especially in the present important Case, to be considered by us as the LORD, who knoweth the hearts of all Men. — So in the Text, Thou LORD, which knowest the Hearts of all Men, show whether of these Thou hast chosen.

Here I might (not unprofitably) go into the Proof of CHRIST's Dominion and Omniscience, that he is LORD, and that he doth know the hearts of all Men; and doctrinally treat upon the exalted Title and relative Perfection here ascribed to our blessed SAVIOUR; which indeed are none other than the incommunicable Prerogatives of JEHOVAH; the high Glories and appropriate Characters of the Supreme and Infinite Mind .

But it is the practical Improvement, to be made of these Reflections, which I mainly aim at. And they are very applicable, to regulate our Views, and govern our Tempers and Deportments; as in all other Affairs, so particularly in the present Case. — Hence the Church in our Text, prayed, saying, Thou Lord, which knowest the hearts of all Men —. Doubtless it was not without a special Direction of the HOLY GHOST, that they fixed on this particular Property, and this Tide of CHRIST, in their Invocation; whereby were ministered unto them those pious Reflections, that probably had an excellent Influence into the whole Conduct of the Affair. And it may be of no small benefit to a People in the like Case, to make use of and apply these affecting Idea's of CHRIST.

I. A due consideration of CHRIST as the LORD, may be of very profitable Consequence, in the management of the Affair before us.

To give a few hints here distinctly.

1. This will teach us, from a Reverence to the Office of the Ministry, as the Institution of CHRIST our Glorious LORD, to treat the Affair of choosing and calling a Person to that Office, with a becoming Seriousness and Solemnity.

Is CHRIST the LORD? We should then fear before him, and make Him our Dread. His Name is holy and reverend: And all that wears the stamp of his Authority, should appear venerable to us. The LORD's Day, the LORD's Supper, his Word, his People, should be called the Holy of the LORD, Honorable. So the LORD's Ministers should be highly esteemed in Love, and their Office held in Reputation by all such as would honor JESUS CHRIST our LORD, both theirs and ours. For he has said to his Ministers, He that despiseth you, despiseth Me. — A reverent regard to the Institution of CHRIST, should teach us to treat all Affairs relating to the Ministry, and in particular to behave ourselves in the important Work before us, with the greatest Gravity, with solemn Thought, a deep Awe, and religious Concern.

2. The serious Consideration of CHRIST as LORD, will help to regulate our Aims, and guide our Choice.

It will influence us to consult the Glory of our LORD; to do all in the Name of CHRIST, and study to manage so as to secure his Honor, and promote his Interest, I may allude to some of the Apostle's Words, and say, He that realises the Dominion of CHRIST, will care for the things that belong to the Lord, how he may please the Lord. In the electing of a Minister, that Consideration will terminate our Views on such a Person as we do deliberately and upon rational Grounds judge will be most acceptable to CHRIST, and most likely to be a special Instrument of his Praise: One that is not only capacitated by a due portion of Gifts and Powers, to serve the Interest and Kingdom of CHRIST; but whose Heart is (visibly to us) set right with GOD, and bound for his Glory. It will tend to make this our governing Aim; and transport us above the corrupt Influence of carnal or sinister Regards, the unhappy Results of a vicious Self-Love.

3. It will point us to the Word of CHRIST, as our Rule, in fixing our Judgment, and conducting the whole Business before us.

It will lead us to consult the Scriptures for Direction, and to take Counsel from them, in managing this Affair of CHRIST's Kingdom. It will influence us to attend to the inspired Apostle, as if CHRIST the LORD spake to us, where he describes the Evangelical Bishop, and sets down Rules for choosing a good Minister of JESUS CHRIST.

And it will preserve in us a just Concern, through the entire process of the Affair, to demean ourselves with a strict Conformity to the revealed Will of CHRIST; that we may carry it as becometh the Gospel, and walk worthy of the LORD, unto all pleasing.

4. It will direct us to go to CHRIST with our Prayers, and our Thanksgivings, for Success.

It is a Motive to earnest Prayer, and will put each one upon applying to CHRIST, in that humble Language, Acts 9.6. Lord, what wilt Thou have me to do? It directs and excites us to be looking unto JESUS who is the Author and Finisher of every happy Settlement; and to be entreating his Favor, his Conduct, Assistance and Blessing. — Also it teaches us to be thankful to him for Prosperity in our Endeavors; to give him the Glory, if we succeed, who is LORD over all, and governs second Causes after his sovereign Pleasure. Hence that of Ezra, By the good hand of our GOD upon us, they brought us a Man of Understanding, a Minister for the house of our GOD, Ezra 8.18.

5. It may be improved to check all distrustful Fears, and encourage the Faith and Hope of a favorable Answer to our Prayers, and happy Result of our serious Consultations and Endeavors.

A firm belief and due thought of CHRIST's Dominion, as Head of the Church, will tend to lay a Restraint upon our impatient Fears, in a Day of Clouds and Darkness; to enliven and invigorate our Hopes, in Cases of Difficulty, and in times of doubtful Expectation. If CHRIST sits at the Helm; if He be the supreme Moderator of all Events; we are sure then, Nothing shall come to pass but by his Permission, and with the Security of his own Interest and Glory. There are many Devices in the heart of Man: but the Counsel of the Lord, that shall stand. He sits upon the Floods, and rules the Waves of the Sea, and stilleth the Tumult of the People. He scattereth the Proud in the Imagination of their Hearts; but his Thoughts are very deep, and his Designs cannot be defeated. He is Head over all things to the Church: And if He love the Church, which is his Body, we may trust He will protect and keep it; will nourish and cherish, and make all needful provision for it. We may be sure that all things shall be overrul'd for the promoting of Jerusalem 's Peace and Welfair. Hence then in the present Case, we should establish our Thoughts, and confirm our Faith and Hope, by meditating on CHRIST's Power and Dominion. A realising View of this will help our Unbelief, strengthen our Hearts to wait upon the LORD; who is a GOD of Judgment, and blessed are all they that wait for him. Be patient therefore, Brethren, unto the appearing of the Lord: Behold, the Husbandman waiteth for the precious fruit of the Earth, and hath long Patience for it. Be ye also patient; stablish your hearts: Be not faithless but believing. Believe in the LORD your GOD, so shall ye prosper.

6. It will be of happy use, to promote in us a due Resignedness and Submission to his holy Will and Dispose.

Knowing that when the Lot is cast into Lap, the whole disposing thereof is of the Lord ; This will teach us a willing Subjection to his Counsel and Pleasure. The Disciples having prayed, as in our Text, proceeded to cast the Lot; and it falling on Matthias, 'tis observed, He was numbered with the Eleven Apostles ; doubtless with great Peace and Harmony. And so much seems intimated in this Remark of the Historian; the original word for numbered, importing (as hinted before) his being counted among them by the united approbatory Suffrages of all concerned. Barsabas and his Friends doubtless readily yielded to the Choice, and all unanimously received Matthias (though not the first in Nomination) as the Man whom CHRIST had chosen and preferred. We hear of no Murmurings or Exceptions.

Now a serious Consideration of CHRIST as LORD, will tend to assist us unto the like excellent frame and carriage, in the Affair before us.

Antecedent to the solemn Transaction, there should be a humble referring the Conclusion to a Divine Dispose; in that primitive Language, Acts 21.14. The Will of the LORD be done! The Consideration of CHRIST as LORD will promote this happy Resignation of Soul; and will help to save us from that ungodly Peremptoriness and Presumption in our Designs and Resolves, and that vain boasting in Creatures, which it should be our Care to avoid. According to that of the Apostle, James 4.15, 16. For that ye ought to say, If the Lord will, We shall — do this or that. But now ye rejoice in your Boastings: all such rejoicing is evil. — 1 Cor. 3.21, 22. Let no man glory in Men: for all things are yours, whether Paul, or Apollo, or Cephas.

And so, when the Work is brought to a fair and orderly Issue, it is then our Duty to acquiesce in the Choice, and be satisfied wherever the Lot falls. Neither let us tempt CHRIST, nor murmur ye. Our Language must be like that, of Hezekiah, 2 Kin. 20.19. Good is the Word of the Lord. Is it not good, if Peace and Truth be in my days?

Suitable Views of CHRIST's Dominion will tend to produce in us a Patient Submission to his Providence, if crossed in our Desires, and disappointed of our Hopes: will make us willing to part with our dearest Enjoyments; to give up our fondest Expectations, at his bidding, and not pursue our Designs against the manifest Checks of Providence, as if we meant to step into the Throne of CHRIST, and correct the Measures of the most High.

It will dispose us to a cheerful Reception and Christian Treatment of Him, as our Brother and Minister of GOD, whom we behold approved in CHRIST; chosen in the LORD. Hence we read, Gal. 2.9. When James, Cephas and John who seemed to be pillars, perceived the Grace that was given unto Paul, they gave to him the right hands of Fellowship. And hence that Exhortation to the Church of Corinth, 1 Cor. 16.10, 11. Now if Timothy come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. Let no man therefore despise him.

And then it will by natural Consequence make us patient towards our Neighbors and Brethren, will restrain us from passionate Resentments and dividing Measures, under a Frustration of our Hopes, and excite us to do all things without Murmurings, Disputings or unreasonable Oppositions. Hence the Apostle makes use of the Name of the LORD JESUS, in persuading the Church at Corinth unto Peace and Union, when carnally contending, and divided into Parties, one saying, I am of Paul, and another I am of Apollo : As in 1 Cor. 1.10. Now I beseech you, Brethren, BY THE NAME OF OUR LORD JESUS CHRIST, that ye all speak the same thing, and that there be no Divisions among you: but that ye be perfectly joined together in the same Mind and in the same Judgment. The Name of the LORD JESUS carries a sacred Charm with it, that tends to still all Contention, Clamour, and Dispute among his Disciples (particularly in the present Case) and excite the greatest Care of Peace, Charity, and Unity, as that which makes very much for the Honor of CHRIST, and the Interest of his Kingdom. Hence those pathetical Expostulations & Counsels of the Apostle, in Rom 14. Who art thou that judgest another Man's Servant? Or why dost thou set at naught thy Brother? — For he that in these things serveth CHRIST, is acceptable to GOD, and approved of Men. Let us therefore follow after the things which make for Peace, and things where with one may edify another.

But I pass now to say,

II. The Consideration of CHRIST, as knowing the Hearts of all Men, is another very useful Reflection, and may be of great Service in the present Affair.

This gives a very awful, and yet an equally joyful Idea of our Lord; and what He would have solemnly considered by his People. Rev. 2.23. All the Churches shall know, that I am He which searcheth the Reins and Hearts. How else indeed should He judge the Secrets of Men, and give to everyone according to his Works; as He certainly will do! The Eyes of the Lord are in every place, beholding the Evil and the Good . Hell and Destruction are before the Lord: how much more then the Hearts of the Children of Men? Verily to his piercing Eye every Bosom is transparent, and all things there appear in the most open Light to Him, which are beyond the Reach of all human Discovery. And this Thought is capable of an application to very good Purposes, both by way of Direction and Incentive; as in the common Concerns of the Christian Life, so particularly in the extraordinary Affair before us.

To illustrate this, let me suggest a few particulars.

For Instance,

I. The Consideration of CHRIST's knowing the Hearts of all Men, as in our Text applied to the present Affair, may be useful to direct us in our Choice, what to aim at, and what regards to be influenced by.

It was a Reproof the Apostle gave to some in the Church of Corinth, who indulged such a spirit of Emulation about their Teachers (2 Cor. 10.7.) Do ye look on things after the outward appearance? This is a common Rule of judging: but a false Rule, at least a very imperfect and insufficient One. It should seem, that some boasted mighty things of themselves, and affected to make a fair Shew in the flesh, but they boasted of things without measure, and by fair Speeches deceived the Hearts of the Simple. We often suffer our Views only to glide upon the Superficies of Men and Things, and take no pains to enter into their Realities and true Characters. We are either easily imposed upon by deceiving Appearances, and draw up a hasty Judgment. Or else we are led away with Mistakes about the Nature of Things, and consider not where true Excellency lies. Agreeably, things of comparatively less Significancy, often have the preference with us: the things of the Body, to the things of the Soul: So again the things of the Mind, to the things of the Heart; intellectual Accomplishments, to spiritual Graces and moral Virtues: Which is the most perverse Judgment in the World. And to act under the Influence of such a false View of things in the Affair before us, must needs be of dangerous Tendency.

But here our Text may set us right; which intimates that the Disciples looked chiefly at the Heart, in the Choice before them; and that CHRIST looketh at the Hearts of Men, in choosing Pastors for his Church. We are apt to look chiefly at the Head, and external Appearance, an happy Utterance, bright Gifts, the Powers of Reason, the Beauties of Language, or the like: but verily the Lord looketh at the Heart. The Lord weigheth the Spirits; and he estimates us by our inner Man. To be renewed in the spirit of our Minds, after the Image of Him that created us in Righteousness and true Holiness, this is our highest Glory; and is the most exalted Character of a Minister of the Gospel: Whose Adorning, let it not be that outward Adorning of Eloquence, Beauty, or worldly Pomp: but let it be the hidden Man of the Heart, in that which is not corruptible, even the Ornament of Humility and Sanctity, which is of great price in the sight of GOD. The Righteous is more excellent than his Neighbor. In a Minister, it's the Christian, we are to look at, more than the Scholar, or the Orator. He should indeed be apt to teach; able also to convince Gainsayers. And a People should Covet earnestly the best Gifts: Yet show I unto you a more excellent way: Seek a Proof of CHRIST speaking in him, and being with him. For though one speak with the Tongues of Men and Angels, and have not Charity (a Principle of Divine Love reigning in his Soul, the Love of CHRIST constraining him) he is as a sounding Brass, or a tinkling Cymbal: And though' he have the Gift of Prophecy, and understand all Mysteries, and be filled with all Knowledge; yet if he have not a true Love to CHRIST, and Love to Souls, prevailing in him, verily he is Nothing . That's a Divine Rule, for proportioning our Esteem of others, as well as of ourselves; Rom. 12.3. To think soberly, according as GOD hath dealt to every man the measure of FAITH ; in judging of which, a rational Charity must be our Guide and set the Limits.

2. The Consideration of CHRIST as knowing the Hearts of all Men may serve further to animate and encourage the Hope and Faith of his People in the present Case.

It may serve to encourage Prayer on this occasion, and the Hope of a gracious Answer. Moses seems to have had it in View▪ when he prayed, as in Numb. 27.16. Let the Lord, the GOD of the Spirits of all Flesh set a Man over the Congregation. —He formeth the Spirit of Man within him, and he pondereth the Spirits of Men. He knows everyone's particular Temper, Capacity, and real Character, with unerring exactness. He knows the Hearts of all Men ; the Hearts of Ministers and People; of Candidates and Electors. —CHRIST knows the Wants of his People, and knows their Hearts Desire and Prayer; and as our Advocate with the Father, represents the same unto Him; which may assure us of obtaining our Requests, if agreeable to his Will. See Mat. 18.19, 20. So 1 Job. 5.14, 15.

He knows what is the Mind of the Spirit : whom the holy Ghost will make Overseers of the Flock; and so how to order his Mediatorial Intercession, in the present Case, according to the Will of GOD. (Rom. 8.27.)

He that searcheth the Hearts, knoweth who are the fittest to be chosen; who will be the most holy, humble, skillful, faithful, active Instruments of his Glory. Solomon observes, The fining pot is for Silver, and the furnace for Gold: but the Lord trieth the Hearts . He has a clear prospect into the secret Recesses of the Soul, and knoweth whose Heart is upright toward him, and who is most formed for his Praise. As to Men, they themselves scarce know what spirit they are of. Hence not he that commendeth himself, is approved; but whom the Lord commendeth . And as for popular Applause, this is often founded in false Notion of Worth, or ignorance of Men's true Characters. Hence that of our LORD to the Pharisees in his day, who were so much had in honor among the People; ( Luk. 16.15.) He said unto them, Ye are they which justify yourselves before Men; but GOD knoweth your Hearts: for that which is highly esteemed amongst Men, is Abomination in the sight of GOD.

I may allude to the Story of Samuel 's viewing the Sons of Jesse (among whom GOD had provided him a King to reign over Israel ) and observe, We are ready to say of this and the other, Surely the Lord's Anointed is before him : But the Lord seeth not as Man seeth. We look upon Eliab, and are flush'd with Hopes, he is the Man; but the Lord saith, Look not on his Countenance, or on the Height of his Stature; for I have refused him. And when we look upon Abinadab, neither hath the Lord chosen him. And when Shammah is made to pass before us, Behold, neither hath the Lord chosen this. Yea, though' we turn our Eyes to seven others, it yet appears The Lord has not chosen these. And when we are ready to inquire, with Samuel, — Are here all? It happens there remains still one, the most unthought of: and the Lord saith, Arise, anoint him; This is he. For Man looketh on the outward Appearance; but the Lord looketh on the Heart : And when He bestows in Mercy, and not in Wrath, He gives a David, a Man after His own Heart. — Indeed he was pleased to appoint a treacherous Judas to be one of his first Apostles: and He often permits a worldly Demas to be put into the Ministry. But then He has some wise and holy Designs of his Kingdom to serve by it: and it's sometimes done in Judgment to a People, that have provoked him to Anger. But when he has Intentions of Favor to a People, in whom he delighteth, he gives them a faithful Ministry. See 1 Tim. 1.12. And I thank CHRIST JESUS our LORD, who hath enabled me; for that he counted me faithful, putting me into the Ministry.

His Knowledge of the Hearts of Men qualifies him to judge infallibly of Men, and to make a most wise and just Choice. The righteous Lord trieth the Hearts and Reins. ( Psal. 7.9.) Since He knows the Hearts of all Men, He cannot be deceived: but is able to make the most righteous Judgment, and give a perfect Lot. His Eyes are upon the righteous; He beholdeth every Peter, that can appeal to Him, saying, Lord, thou knowest all things, thou knowest that I love Thee : And unto such an one He saith, Feed my Sheep .

His Knowledge of the Hearts of Men argues his Ability to prepare and dispose Men's Hearts aright: And if he does not find them at present fit for his purpose (as in the Case of Saul, who from a Blasphemer and Persecutor, was changed into a Preacher and Apostle of JESUS CHRIST) he has power to enable them , to furnish and spirit them to their Work. He can give them another Heart, as in the case of the former Saul, the famous Son of Kish . Behold, a Company of Prophets met him, after he was anointed by Samuel, and the Spirit of GOD came upon him, and he prophesy'd among them, and was turned into another Man. And it became a Proverb in Israel, Is Saul also among the Prophets! — So true are those Observations of the Wise Man, The King's heart is in the hand of the Lord, as the rivers of Water, He turneth it whithersoever He will . — The Preparations of the heart in Man, and the answer of the Tongue, are from the Lord . He has all Hearts in his Hand, as well as under his Eye. He fashioneth Men's Hearts, and worketh in them to will and to do of his good pleasure. Unto everyone of us is given Grace according to the measure of the Gift of CHRIST. He can easily inspire a Man with Divine Principles, and heavenly Tempers: can fill him with Knowledge and put Wisdom in his Heart, that he may go out and come in before his People. The LORD is able to make all Grace abound towards him; to give him largeness of Heart, and Wisdom exceeding much. — Hence then, supposing in the case before us, the Lot should fall upon a Person, whom some may apprehend less accomplished, and less worthy: yet consider that the Lord knoweth and influenceth the Hearts of all Men, and can prepare his Heart to the Work he is called unto, and let this suppress every anxious Passion or unbelieving Thought; still our Complaints, and open our Hearts to lay out Faith and Prayer for him.

In a word, Consider, He who searcheth the Reins, can govern your Hearts, as he pleaseth, and can unite you in your Judgments and Inclinations, The hand of GOD may be to give you one Heart. So that you shall be perfectly joined together in the same Mind, and with one Mouth glorify GOD, in the unanimous Choice of some meet and worthy Person. Or if he should permit you to be somewhat divided in your Apprehensions, He can prevent the Disagreement from passing over to the Affections, and still keep your Hearts knit together in Love. Or if any (which GOD prevent) should be irregularly disposed after the Matter is reduced to a fair Issue, He that sitteth in the Heavens, and that knows the Thoughts of the Wise, can restrain and over-rule, to his own Glory.

All which Reflections tend to strengthen Faith and Hope. Wherefore let not your Heart be troubled, neither let it be afraid. Trust in the Lord at all times, O ye People, pour out your Desires before Him; and in the way of Duty leave the Affair and all Events with Him. In cases of Difficulty, which depend very much upon the Hearts of Men, as well as in all others, we should cheerfully refer the Administration and Success of our Concernments unto Him, in whose hand the Righteous, and the Wise, and their Works are, and whose are all our Ways ; not anxiously perplex ourselves, about the Events of uncertain Futurity, but persuading ourselves that the Lord will do better for us than our own Counsel and Choice, be resigned to his good Pleasure.

3. The Consideration of CHRIST, as knowing the Hearts of all Men, will have a further Influence, to promote a Care of Integrity, in the whole Conduct of the Affair before us; and to comfort us by a Sense of our Sincerity, both under the Crosses of Providence, and the Calumnies of Men.

This Reflection duly entertained, will be a Motive and Help to Sincerity: will tend to rectify our Aims; to make us keep our Hearts with all Diligence, and study to show ourselves approved unto Him, who trieth the Reins. That is Christian's Motto, 1 Thes. 2.4. Not as pleasing Men, but GOD which trieth our Hearts.

It will be a good Preservative and Guard against the Rashness and Folly, which is too often committed in this Affair, when the LORD JESUS CHRIST is left out of our Schemes, or we leave to him only the Execution of our Decrees, and mock him by commending to his Benediction, what we have projected without his Counsel.

It will promote Sincerity in our Desires and Prayers, that CHRIST would show us whom He hath chosen: and therefore will make us beware that no Idol of Jealousy have harbor in our Bosoms; which will provoke the Lord to pass that Doom upon us, Ezek. 14. These Men have set up their Idols in their Heart;—should I at all be inquired of by them? — Surely I the LORD will answer them by myself, and will set my Face against them. — The Scripture has put those solemn Words of prayer into our Mouths, 1 Kin. 8.39. Then hear thou in Heaven thy Dwelling place, and give to everyone according to his Ways, whose Heart Thou knowest. But how shall we dare to pray in such awful Language, without a most solicitous Care to avoid Hypocrisy; and to seek the Lord with our whole Desire, lifting up holy Hands, and drawing nigh to Him with a true Heart: Whose penetrating Eye has an immediate Access to the Mind, and a distict Prospect of all the secret Motions in every Breast, through all possible Masks and Disguises!

Moreover, If we are under the power of this apprehension, that his Eye is upon us, by whom Actions are weighed, and who understandeth our Thoughts afar off; it will excite a Care of Uprightness in our Choice and whole Management. That is proposed as a Motive to Sincerity and Care to please the Lord: Prov. 21.2. Every way of a Man is right in his own Eyes: but the Lord pondereth the Hearts. Hence David strongly recommends it to his Son 1 Chro. 28.9. Serve him with a perfect heart, and with a willing mind; for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. This Reflection had an excellent Influence on holy David himself, 1 Chro. 29.17. I know, my GOD, that thou triest the heart, and hast pleasure in Uprightness. As for me (therefore) in the Uprightness of my heart I have willingly offered all these things. The Sense of this will be a powerful Excitement to do what we do, heartily, as to the Lord, and not to Men ; to act with an upright View to his Glory, as our ultimate Aim, and to propose no other Ends but what as subordinate to this, He will approve of. The Sense of his Heart-searching Eye upon us will make us abhor vain Thoughts and wicked Purposes, as an Abomination to the Lord; and put us upon purifying our Aims from all base alloy of Prejudice, Interest, or any other impure tincture. It will antidote and fortify us against all manner of Temptations to Evil, by the Principles of Shame and Fear. The People of GOD found it a happy Restraint to them: Psal. 44.18 — 21. Our Heart is not turned back, neither have our steps declined from thy way. — If we have forgotten the Name of our GOD; shall not GOD search this out? For He knoweth the Secrets of the Heart. — This is improvable as a strong Caution against all criminal Partiality. Hence the Apostle exhorting Timothy to be impartial and upright in his Conduct, addresses him after that solemn Manner, 1 Tim. 5.21, 22. I charge thee before GOD, and the Lord JESUS CHRIST, and the elect Angels, that thou observe these things, without preferring one before another [or without Prejudice, as the Original properly signifies, and the vulgar Latin translates it] doing nothing by partiality: Lay hands suddenly on no Man, neither be partakers of othea Men's Sins.

Thus a Sense of the Eye of CHRIST upon us tends to make us beware of Partiality and Hypocrisy: and that Consideration receives additional force from the prospect of a future Judgment. For this Knowlege and critical Observation of Men's Hearts and Ways, is in order to a day of reckoning. (Jer. 17.10. and Prov. 24.12.) And the serious Consideration of our being all to appear before the Judgment Seat of CHRIST, tends to make us labor, that we may be accepted of Him. Such Influence it had on the Apostle, 2 Cor. 5.9, 10. Hence our LORD said to his Disciples, Luk. 12.1, 2. Beware ye of the leaven of the Pharisees, which is Hypocrisy. For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. A due Sense of our Accountableness to the LORD JESUS CHRIST will awe and restrain us from Sin, and excite us unto Duty: will make us ponder our Ways, and look well to our Goings, that we may be in Behaviour as becometh Holiness; doing nothing in any Affair, but what will bear the Light; and so may have this for our Rejoicing, the testimony of our Conscience —. Then shall we have Confidence toward GOD: Whereas if our Heart condemn us, the Lord is greater than our Heart and knoweth all things. He will bring every Work into Judgment, with every secret thing. Then the Thoughts of Men's Hearts shall be revealed: Whatsoever ye have spoken in Darkness, shall be heard in the Light; and that which you have spoken in the Ear in Closets, shall be proclaimed upon the House-tops. The good Works of some are manifest beforehand, and they that are otherwise, cannot be hid. And hence the Conscience of Integrity will give us a prospect of our having boldness in the Day of Judgment, and Confidence before the Son of Man at his appearing.

A Sense of Sincerity will give us a holy boldness now, and Access with Confidence unto the Lord in Prayer: will embolden us to wrestle with Him for the Blessing, unto whom we may with the utmost Security commit every good Cause. Prov. 16.2, 3. The Lord weigheth the Spirits: Commit thy Works to the Lord, and thy Thoughts shall be established.

And it will minister to our Consolation under any Disappointment we may meet with, if we can appeal to the Searcher of Hearts, as witness to our Sincerity. Psal. 142.2. When my spirit was overwhelmed within me, then thou knewest my Path. Yea, if the Lot of any be involuntarily cast under an unfaithful Ministry, and they have born due Testimony against the same, it may be consolatory to them to think that CHRIST knows their Works and their Patience, and how they cannot bear them which are evil, and have tried them which say they are Apostles and are not. (See Rev. 2.2.)

So under invidious Characters, hard Speeches and Reproaches of Men, who may tax us with Partiality, carnal Policy, secret Intreagues and fraudulent Practices, or with sinister Respects, and unjust Prejudices, or the like; here a View to the future Account, and the Thought of CHRIST's all-seeing Eye, may support and comfort us, if we are really conscious to our Integrity and Innocence. We may appeal to Heaven, and say as the Prophet ( Jer. 20.12.) O Lord of Hosts, that triest the Righteous, and seest the Reins and Heart, — unto Thee have I opened my Cause. We may humbly hope that GOD which knoweth the Hearts, will bear us Witness. ( Acts 15.8.) And may learn to despise the uncharitable Censures of Men, when they speak Evil of the things which they know not. Hence that of the Apostle, 1 Cor. 4. — It is required in Stewards, that a Man be found faithful. But with me it is a VERY SMALL thing that I should be judged of you, or of Man's Judgment. But he that judgeth is the Lord. Therefore judge nothing before the Time, until the Lord come, who will bring to Light the hidden things of Darkness, and will make manifest the Counsels of the Heart: And then shall every man have Praise of GOD ; every Man who has walked in his Uprightness.

In a word, The thought of CHRIST's Inspection of us, and our Accountableness to Him, will tend to prevent all unchristian Heats and Animosities; to allay and hush Men's Passions, so apt to be unquiet and impetuous, when crossed in their particular Views. It will teach us all to watch against uncharitable Thoughts, and evil Surmisings, contrary to the Love which should be among Brethren: and will teach us to take heed to our Ways, that we offend not with our Tongues: will teach us to forbear all Clamour, and Wrath, and Evil-speaking, Impatience, unreasonable Humour, and Self-willedness: And on the contrary will teach us to deny ourselves, to be kindly affectioned one to another with brotherly Love, in honor preferring one another, being swift to hear, slow to speak: Not to mind high things, but to condescend unto Men of low Estate, and everyone please his Neighbor for his Good, to Edification: To be of a yielding Temper, studying to be quiet; and if it be possible, as much as lieth in us, endeavoring to live peaceably. To this End is that Exhortation, Col. 4.6. Let your Speech be always with grace, seasoned with Salt, that ye may know how ye ought to answer every Man. And hence those Entreaties, Phil. 4.1, 2, 5. Therefore my Brethren, dearly beloved, and longed for, my Joy and Crown, so stand fast my dearly beloved. I beseech Euodias, and beseech Syntiche, that they be of the same Mind in the LORD. — Let your Moderation be known to all Men. THE LORD IS AT HAND. And agreeable are those Counsels of the Apostle James : My Brethren have not the Faith of our LORD JESUS CHRIST, the LORD of Glory, with Respect of Persons. — So speak ye, and so do, as they that shall be judged by the Law of Liberty. — My Brethren be not many Masters ; knowing that ye shall receive the greater Condemnation. — Do ye think that the Scripture saith in vain. The Spirit that dwelleth in us lusteth to Envy? But submit yourselves to GOD: Resist the Devil; and grudge not one against another, Brethren, lest ye be condemned: Behold, the Judge standeth before the Door.

I conclude with those Apostical Benedictions and Apologies, in Rom. 15.

Now the GOD of Patience and Consolation grant that you be like-minded one towards another, according to CHRIST JESUS. That ye may with one Mind and one Mouth glorify GOD. — The GOD of Hope fill you with all Joy and Peace in believing, that ye may abound in Hope through the power of the HOLY GHOST. And I myself am persuaded of you, my Brethren, that ye are full of Goodness, filled with all Knowledge, able also to admonish one another. Nevertheless, Brethren, I have written the more boldly unto you, in some sort, as putting you in Mind; because of the Grace that is given me of GOD, that I should be the Minister of JESUS CHRIST unto you. Now therefore I beseech you, Brethren, for the LORD JESUS CHRIST's sake, & for the Love of the Spirit, that ye strive together with me in Prayers to GOD for me, that I may with you be refreshed. And now the GOD of Peace be with you all. Amen.