2. HOW to behave ourselves in this calling, that we may, as Abraham did, manifest the obedience of faith.
[1.] Where you see God before you, you must cheerfully follow after. If you see God calling you to the ministry, magistracy, or any inferior course of life, therein doth he expect glory from you; and for that end did he give you gifts, an account of which you must render at the last day. We are apt to dispute with God, and to consult with our natural affections: Exod. iv. 13, 'Send I pray thee, by the hand of him, whom thou wilt send.' By gifts, by special instinct, by, the invitation of providence, by the call of the church and state, God hath declared his pleasure; and then sit down, count the charges, and put thy hand to the plough. Though it may be otherwise you might have a more quiet and a more splendid and plentiful course of life; yet this is the way God calleth you to; as here Abraham obeyed, and went forth.
[2.] Confine your endeavours within this calling, and keep within the bounds of it. If you do anything that is not within the compass of your calling, you can have no warrant that it pleaseth God. Christ would not intermeddle out of his calling: Luke xii. 14, 'Man, who made me a judge, or a divider over you?' Uzziah's putting his hand to the ark cost him dear. If troubles arise, we cannot suffer them comfortably; we are out of God's way. Mischiefs abroad come from invading callings, as tumults and confusions in nature, when elements are out of their places. Never do I look for peace and establishment till all things run in their own proper channels. Pax est tranquillitas ordinis, is a true description of external peace. Callings are not to be invaded by the magistrate, or the people. So Acts x, the angel appeareth to Cornelius; but he bids him send to Peter, to preach to him, and settle him in the faith. Why doth he not teach him himself? No; his commission was only to bring a message from God, not to preach the gospel. The magistrates that are as angels of God should not usurp spiritual administrations, but leave them to those that are called of God. When Saul would be doing the priest's office, God was angry with him, 1 Sam. xiii. 13, 14; Uzziah was smitten with leprosy for taking a censer to burn incense upon the altar of incense. 2 Chron. xvi. 18. The magistrates have enough to do about religion. Christ hath recommended his spouse to them, that they may give her house and harbour, and maintain and defend her. Let them do that; but it is a sacrilege and usurpation when they intermeddle in the minister's calling. Nor must it be usurped by the people. God hath chosen witnesses: Acts x. 40, 41, 'Him God raised up the third day, and showed him openly; not to all the people, but unto witnesses chosen before of God, even to us,' &c. Christ would not appear to the multitude. It is not everyone's work to preach, but of those that are chosen by God; for it is not a work of charity but a duty belonging to a particular calling. He that cannot say he is a chosen witness, why should he intermeddle? Let them increase their knowledge and instruct their families, taking all occasion of gaining neighbours; let them be much in examining their hearts and private meditations; they will have far more comfort, and show less of pride and usurpation.
[3.] Humbly wait upon God for his blessing in the use of means. Men must work, but cast their care upon God: Mat. vi. 31, 'Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?' God will not put the trouble of the event upon us - 'Your heavenly Father knoweth that ye have need of these things,' ver. 32; 'Abraham obeyed, not knowing whither he went.' As in a pair of compasses, one foot is fixed in the centre, while another wandereth about in the circumference; so the work of faith is not to abate industry, but to fix the heart. Faith is not idle, but waiteth; this is the proper temper of a christian. Let us do our duty, and leave our care upon God. Anxiousness about the success and event is a sin, because then we take God's work out of his hands. Success is God's work, labour is ours. This life is called, 'The life of our hands;' God maintaineth it, but by our hands. Not to labour is to tempt providence; to cark is to distrust it. Miracles are not multiplied without necessity. When we neglect means, we discharge God of the obligation of his promise. If you starve for want of industry, you can blame none. God hath not undertaken that sin shall not be our ruin, but rather the contrary. But now by a quiet use of means you enter into God's protection, as the protection of the law is only for them that travel on the road: Ps. lv. 22, 'Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved.' Business is our work, but care is our burden, that must we cast on God. It is no more dishonour for God to bear our burden, than for Christ to bear our sins.
[4.] With patience digest the inconveniences of your calling. Affliction attendeth every state and condition of life; but we may go through them cheerfully - we are in our way, and in our place. You may meet with discouragements as a minister, or as a magistrate; yet go on whatever men do, God is a good pay-master, and your work is with the Lord. You may meet with discouragements as a servant, but it is thy calling, and therein God will be glorified. When troubles overtake us in our calling, we do not rush into them, but fall into them: James i. 2, 'My brethren, count it all joy, when ye fall into divers temptations.' It is matter of rejoicing when ye fall into divers trials, not when ye draw them upon yourselves, or thrust yourselves into them; some run into afflictions, and seek the cross, do not take it up when it stands in their way.
[5.] Bear up against opposition and difficulty with courage and boldness. Jonah smarted for declining the duty of his calling, because of danger. When you meet with unreasonable men - 'The Lord is faithful, who shall stablish you, and keep you from evil,' 2 Thes. iii. 3. It is good to follow God wherever he leadeth. If to do any work, to undergo any danger, remember he is faithful; he is not wont to put an heavy burden upon weak shoulders: 1 Cor. x. 13, 'There hath no temptation taken you, but such as is common to man; but God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it.
3. There are some cases; as -
[1.] Suppose a man hath entered upon a calling, especially a higher calling upon carnal grounds, as profit and preferment; or by carnal means, as many enter into the ministry; and being taught better things, should they leave their office and employment?
Ans. If he findeth himself unfit for that calling into which he hath thrust himself out of an evil aim, or that he wants gifts for the exercise of it, he must lay it aside; for he cannot do faithful service to God in that calling, and he cumbereth the ground and occupieth the room of another; like that barren fig-tree, on which that sentence was passed: Luke xiii. 7, 'Cut it down, why cumbereth it the ground?' But if there be hope, that he is able to discharge his duty in some measure, he must not desert his station; he may afterwards by his repentance and faithfulness approve himself to God and the church; at first, he wanted not gifts, but uprightness.
[2.] Whether a man may not change his calling?
Ans (1.) Negatively. Not out of pride and disdain at the meanness of it. It is credit enough to do God's work; if it be a servile calling to church or commonwealth, you do him service. There is no calling so mean but a humble heart may do God service in it; you may adorn the gospel as long as you walk honestly. The apostle exhorts servants, Tit. ii. 10, 'Not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.' Not out of covetousness; Heb. xiii. 5, 'Let your conversation be without covetousness, and be content with such things as you have.' God will be sure to cross carnal desires. Not out of envy and ambition, because others have a better calling than we; this breedeth mischief and confusion: 2 Sam. xv. 4, 'Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!' Not out of distrust and impatience; you will meet with like trials in every condition of life. He that cannot trust God in one calling, doth but trust himself in another. Not out of fond curiosity and levity of mind, out of inconstancy and itch of novelty; they love to make experiments, though to their own loss and the public disturbance many times. it must not be done lightly and rashly, but upon weighty causes: 1 Cor. vii. 20, 'Let every man abide in the same calling wherein he was called.' Every one should be contented with his own place and station, Though the calling in itself be low, yet to him it is best, and most expedient for him; otherwise you tax God's providence, who called you to such a function.
(2.) Positively. I confess it may be done; for that place, 1 Cor. vii. 20, 'Let every man abide in the same calling wherein he is called;' the meaning is, the place wherein religion finds us is not to be changed merely upon receiving religion. It is true, a servant may become free; Amos was an herdsman, yet was made a prophet; Christ's disciples were fishermen. There are cases which may clear up the will of God to a man's conscience. Private necessity and public good may make a man change his calling. Private necessity, as when the former calling ceaseth to be useful, and to minister supply to us, as framing instruments of war in a time of peace, or when the course of trading is altered. Public good, as when a man may be more useful, if by mistake or the carnal affection of parents he have been diverted to another course of life.
[3.] Whether a man may offer himself to a calling, being sensible of his inward call, and after trial of strength of gifts, or should expect till he be invited by others?
Ans. He may desire it; therefore in a modest manner he may manifest his desire to whom it concerneth: 1 Tim. iii. 1, 'If a man desire the office of a bishop, he desireth a good work;' if a man be entrusted with fitting gifts, and set apart by God, he may offer himself to a lawful trial, without a presumption of his strength or a haughty ambition, but out of the conscience of an inward call, to employ his talent in the service of the Lord. Moses' tergiversation had like to cost him dear: Exod. iv. 14, 'And the anger of the Lord was kindled against Moses.'
Thirdly, I shall now apply the text to a personal calling, or a call to such a place, where we may exercise our talents and abilities for the glory of God, and the good of others.
This case is weighty, and necessary to be resolved -
1. Because the place falleth under a call, as well as the office itself. The apostles had not only a commission, but a passport; upon every removal or resting they ever depend on the call of God. Paul was warned by oracle to tarry in Corinth: Acts xviii. 10, 'I have much people in this city;' and by vision he was called into Macedonia: Acts xvi. 9, 'And a vision appeared to Paul in the night: there stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.' Nay, when they purposed to go to one place, out of the judgment of reason, they were diverted to another by revelation: Acts xvi. 7, 'After they were come to Mysia, they assayed to go into Bithynia, but the Spirit suffered them not.' It is true, we cannot expect oracles, nor must we expect extraordinary dreams - our removes are not of such consequence, and these are Gods ancient ways; yet our goings fall under a providence: Ps. xxxvii. 23, 'The steps of a good man are ordered by the Lord, and he delighteth in his way.' And it is not comfortable and safe to shift from place to place till we see God before us; as the Israelites moved by the motion of the pillar of cloud by day and pillar of fire by night. And it is said, Acts xvii. 26, 'He hath determined the times beforehand, and the bounds of their habitation.' As their course of life, so also their place and dwelling are ordered by God.
2. We cannot else expect a blessing. There where God hath set us, there will he be with us, and bless us. This keepeth up our dependence upon him: Ezra viii. 21, 'Then I proclaimed a fast there, at the river Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance;' and ver. 31, 'Then we departed from the river Ahava, on the twelfth day of the first month, to go to Jerusalem; and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way.' They went on cheerfully, and found God in the journey. Here he hath fixed me, and here will I expect his blessing.
3. It is necessary to still murmurings when we are reduced to straits. God trieth his people with difficulties and inconveniences; though we have God's warrant for our way, we cannot expect an absolute freedom from them. Now if they light upon us in God's way, and the place where he hath called us, we may bear them with the more patience. As suppose poverty, troubles from ill neighbours, or sickness, if we have not asked God's leave and blessing, conscience will turn upon us, and sting us with remorse. But when we are persuaded that God hath called us, faith quiets the heart, and worketh a humble submission. The disciples were all sent to sea by Christ: Mat. xiv. 21, 'Jesus constrained his disciples to get into a ship;' there was a call, yet they were tossed with waves. Christ's warrant for the voyage did not exempt them from trouble and danger; yet we read of no fear till Christ appeared on the waves, then 'they thought him a spirit, and were sore afraid,' ver. 26. But Christ comforts them, and revealeth himself to them - 'Be not afraid, it is I,' ver. 27. So usually it falleth out, this is a pattern of providence; there will be troubles, but in God's way we need fear no danger.
4. Because it is a piece of atheism not to acknowledge God in every accident and affair of life. God will have the dominion of his providence acknowledged: James iv. 13 - 15, 'Go to now, ye that say, To-day or to-morrow we will go into such a city, and continue there a year, and buy and sell, and get a gain, .. for that ye ought to say, If the Lord will we shall live, and do this or that.' Such resolutions shut out God when conceived without prayer and inquiry of God. Do not first say, 'We will go to such a place, but, Lord, shall I?' We are neither lords of lives nor of actions; it is a piece of religious manners to ask God's leave, and wait for his answer, if we expect his blessing: Judges i. 1, 'The children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first to fight against them.' Yea, profane Ahab 1 Kings xxii. 6, 'Shall I go against Ramoth-gilead to battle, or shall I forbear?
5. Because many cases are exceeding difficult, as when God calls us from a place of ease and safety to a place of hazard and danger; as when Christ called Peter to leave the ship, and come to him upon the waters, Mat. xiv. 29; so when God calls to forsake our dearest interests and relations. Now in such cases our call should be cleared up to us, lest we decline the duty of our calling, as Jonah did; God called him to go to Nineveh, and because it was a work of much danger and difficulty, he fleeth to Tarshish, to his great loss and hazard, for he was forced to take up his lodging for a while in the whale's belly. Or sometimes there is a more urgent call; God calleth one way, and our inclinations draw us another, and the question lieth between duty and interests, and yet interests want not excuses.
Well then, how shall we know the place when God hath called us to fix the place of our abode? The question concerneth either christians in general, or else more particularly ministers, whose service is more weighty, for in ordinary removes there is a greater latitude, or else gentlemen who travel to get knowledge and experience, or else merchants for traffic, whose affairs do often call them from country to country. Now something is to be spoken for their satisfaction, that they may see God therein.
First, For christians in general, and so there are two cases - (1.) Concerning the fixing of their abode; (2.) Concerning flying in times of persecution.
1. Concerning the fixing of their abode. What rules shall they observe to guide them in this weighty affair of life? Particulars are infinite, the general rules are these - [1.] There is much in the designation of providence, there where God hath fixed our interests, birth, education, &c.: Acts xvii. 26, 'And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation.' There providence left us, and there without scruple we may expect to find God. I am sure there we have most opportunities to serve him, because of the privileges of our birth and interests; every man hath a right to the privileges of his native soil.
[2.] But we are not absolutely confined there, but that upon convenient reasons we may remove. 'The earth is the Lord's, and the fulness thereof.' God is not tied to places, nor we. As they laughed at his folly in Plutarch that said there was a better moon at Athens than there was at Corinth; certainly there is not a better God in one place than in another. God is the same in England, in France, in the Indies. And as God is not tied, so we are not tied: Ps. cxv. 16, 'The heaven, even the heavens are the Lord's; but the earth hath he given to the children of men.' The earth lieth freely open to all passengers. What partitions and restraints shall we fix but those that God hath fixed by providence and property? As long as we acknowledge providence in asking his leave, seeking his blessing, observing the way that he openeth to us, and as long as we do not invade property, and disturb the first occupants, we may remove.
[3.] This removal must not be out of levity and wantonness, but upon weighty cause. Some men are never fixed, but flit hither and thither, though still to their loss and inconvenience. A rolling stone never gathereth moss. This is to tempt God, as if his providence should be at our beck. It was the advice of a heathen, Where thou art well, keep thyself well, lest thinking to meet with better thou findest worse. Usually these rolling stones carry their curse with them, and when men will be trying conclusions; the last conclusion of all is want and inconvenience.
[4.] The weighty causes upon which we may remove are want of health, if the places we live in prove hard and barren, and we know not how to subsist, or want of ordinances, or a lawful calling from state and church, whereof we are members, as to be ambassadors, or messengers of the churches, or such like cases determinable by christian prudence. And so in conjugal relations: Ps. xlv. 10, 'Forsake thine own people, and thy father's house.' Only, where the remove is of greater hazard, the call must be more urgent: Mat. xiv. 22, 'And straightway Jesus' - enangkasen - 'constrained his disciples to get into a ship.'
[5.] Upon what cause soever we remove, we must consult with God for his leave: James iv. 1. 5, 'If the Lord will, we shall live, and do this or that;' for his blessing: Gen. xxiv. 12, 'O Lord God of my master Abraham, I pray thee send me good speed this day,' still consult with the oracle. It was the theology of the gentiles, Dii magna curant, parva negligunt - The gods regard great things, but neglect small things. This thought is in the heart of many christians, as if God did only care for the greater matters. The blind world sets up an idol called chance or fortune, and lives at peradventure: Prov. iii. 6, 'In all thy ways acknowledge him, and he shall direct thy paths.' The children of God dare not resolve upon any course till they have asked counsel of God; they run to the oracle or ephod. Jacob in his journey would not go to Laban, nor come from him without a warrant. Jehoshaphat doth not send for the captains of the army, but the prophets of the Lord: 1 Kings xxii. 7, 'Is there not here a prophet of the Lord, that we may inquire of him?' This is a great argument of the fear of God. The heathens had their sybils, and oracles of Delphi and Jupiter Ammon.
[6.] God's answer after prayer must be observed, otherwise we do but mock God, and use it as a ceremony. Many ask God with an idol in their hearts: Ezek. xiv. 3, 'Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh, according to the multitude of his idols.' Men are resolved, and then pretend to consult God, as Jeremiah said to Johanan and his company, Jer. xlii. 20, 'Ye dissembled in your hearts when you sent me unto the Lord your God, saying, Pray for us unto the Lord our God, and according unto all that the Lord our God shall say, so declare unto us, and we will do it.' Observe then God's answer, your comfort and happiness dependeth on it; as when God in the course of his providence openeth a way, or by inward instinct directeth us to such a course, or by powerful and persuading reasons poiseth the judgment, usually by counsel in the heart: Ps. xvi. 7, 'My reins instruct me in the night season;' or such a fit accommodation of the circumstances and passages of providence, God inviteth and calleth forth his people to follow him.
[7.] In doubtful cases we must not be swayed with interest but conscience. All scruples must be determined by principles and reasons of religion. It is carnal to measure all things by ease, peace, and temporal welfare; we must consider where we can have the greatest capacity of glorifying God; that is the general rule, even in civil affairs: 1 Cor. x. 31, 'Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' This is the great end of our lives. A christian doth not altogether look how he may more gratify his own concernments, but how he maybe more useful, and serve the great end for which he was sent into the world; as a traveller, when he cometh to two ways, and knoweth not which to take, he doth not look which is fairest or foulest, most smooth or plain, but which is most likely to suit with the purpose of his journey. The plains of pleasure and profit may be more grateful to the flesh, but they lie out of our road to heaven. Means must be chosen with respect to the end; in all deliberate counsels reasons of religion must bear sway. Usually we consult with flesh and blood, and then the conflicts of lusts and knowledge breed scruples and irresolutions; conscience saith one thing, and lust and interests another, and so men are uncertain.
[8.] Whatever we do, we must go there where we have the ordinances, and enjoy the communion of saints, otherwise we turn our backs upon God, and that will not be our comfort: 1 Peter ii. 2, 'As newborn babes desire the sincere milk of the word, that ye may grow thereby.' True saints cannot be without ordinances. It was Lot's sin to choose Sodom for the pleasantness of the situation: Ps. lxxxiv. 10, 'For a day in thy courts is better than a thousand; I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.' It is observed of Cain, Gen. iv. 16, 'And Cain went out from the presence, of the Lord, and dwelt in the land of Nod, in the east of Eden.' how did he go from the presence of the Lord, seeing God is everywhere? The meaning is, he went from that part and quarter of the world where God had his church, the place of his special presence. God's children have left many conveniences to enjoy ordinances, as Moses left the honours of Egypt for the company of the people of God. It is a fault in christians to turn their backs upon the church and go to a Sodom, where they will be grieved to see and hear God dishonoured.
2. About flying in times of persecution.
[1.] In general, it is lawful in some cases. We have a precept, at least an allowance for it: Mat. x. 23, 'When they persecute you in this city, flee ye to another' - viz., when our life shall serve more for God's glory and the church's good, than our death can. If God driveth us out of our place, and provideth another, accept it with thankfulness. I prove this by example and reason. By example - Christ fled into Egypt when Herod sought his life: Mat. ii. 13, 'And when they were departed, behold the angel of the Lord appeareth to Joseph in a dream saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.' And Christ hid himself, and went out of the temple, when the Jews threatened to stone him: John viii. 59, 'Then took they up stones to cast at him; but Jesus hid himself, and went out of the temple.' So the prophets and holy men in scripture - Elijah fled to Beersheba when Jezabel sought his life: 1 Kings xix. 3, 'And when he saw that, he arose, and went for his life, and came to Beersheba.' Paul was let down by the wall in a basket to escape the Jews: Acts ix. 25, 'Then the disciples took him by night and let him down by a wall in a basket.' We are bound to keep our lives till God requireth them. Life is a treasure he hath lent us, and we must keep it till the owner demandeth it of us, and to lay it out for his use; as when a man delivereth money to you, you must answer for it to him. To draw danger on ourselves is to tempt God; when means of escape are offered, we must use them with thankfulness, and when God in his providence openeth a fair door. All this showeth that it is not unlawful in itself.
[2.] Though it be lawful to fly in persecution, yet it is not lawful for all. Austin saith, In graviori persecutione nec omnes fugere, neque omnes manere debent; all should not stay, nor should all fly, as not those that are useful to the church; John x. 12, 'He that is an hireling and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth; and the wolf catcheth them, and scattereth the sheep.' This is not to avoid persecution, but to run away from our duty. He that should be an example of fortitude and constancy should not first manifest fear. Though in a personal persecution, when pastors are most aimed at, they may fly, as in the before-mentioned examples of Christ, Elijah and Paul, and the prophets that were hid by Obadiah by fifty and fifty in a cave, 1 Kings xviii. 13. Those that by a special instinct of the Spirit of God are called to suffer and confront the adversaries of the truth must not decline it, 'Paul went bound in spirit to Jerusalem,' Acts xx. 22; and when his sufferings were foretold, and the disciples besought him not to go to Jerusalem, he answered: Acts xxi. 13, 'What mean you to weep, and to break my heart? I am ready, not to be bound only, but to die at Jerusalem, for the name of the Lord Jesus.' God had picked him out for a champion, and he would not draw back. Or when all lawful means of escape are taken away from us, so that we cannot fly without dishonesty and disobedience, and scandal, we must go through it. God, that is Lord of thy life, requireth it of thee: Rom. xiv. 7 - 9, ' For no man liveth to himself, and no man dieth to himself; for whether we live, we live unto the Lord, and whether we die, we die unto the Lord; whether we live therefore or die, we are the Lord's. For to this end Christ both died and rose and revived, that he might be lord both of dead and living.' By a base flying from suffering you retract your vows when God challengeth you upon them.
[3.] For a more particular determination general rules cannot he given, but it is left to every one's particular prudence and faithfulness, that we act so that we neither wound conscience nor dishonour God and we are not faithful unless we seek wisdom of God, what to do in this particular. It is most natural to us to fly, and think of starting holes; but the best way is to fly to Christ, and make his name our strong tower. Otherwise we cannot fly from God; the Jews brought a tempest with them whithersoever they went.
Secondly, More particularly concerning ministers, whose office is of public use and influence, what is to be observed in fixing their station and place of service? Ministers are to be considered either as altogether free, or else as already related to some congregation and particular place.
1. If free already, the case is the more easy, these things make a call.
[1.] A fair invitation from those that have power to call; providence is to be observed in stirring up the hearts of men. Besides authoritative mission, there is an election or call from the people, as Christ had his ordination from God and election from the church; as Hosea i. 11, 'Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head,' compared with Eph. i. 22, 'And give him to be the head over all things to the church.' It is notable that in Paul's vision the call is not managed by God, but by a man of Macedonia: Acts xvi. 9, 'And a vision appeared to Paul in the night: there stood a man of Macedonia, and prayed him, saying, Come over into Macedonia and help us.' Only if a people be not in a capacity to choose, then an authoritative mission is enough, and we must preach whether they will hear or whether they will forbear; as Paul and Barnabas were sent from the elders of Antioch to go to the gentiles, Acts xiii.
[2.] When there is a universal concurrence of sweet providences removing all rubs and difficulties, there is a clear call of providence. Sometimes there is a call from a people, which a man cannot close with unless he should break through the hedge, and then a serpent will bite him. Sometimes there may be an inclination, and providence may hinder: Acts xvi. 7, 'They assayed to go into Bithynia, but the Spirit suffered them not.' God himself may cast some bar in his providence in our way. Or Satan may hinder: 1 Thes. ii. 18, 'Wherefore we would have come unto you (even I Paul) once and again, but Satan hindered us.' Satan hinders by stirring up opposition against the ministers of the gospel. Or the greater necessities of other people may hinder us: Rom. xv. 22, 'For which cause' (speaking of his preaching the gospel where it had not been preached) 'I have been much hindered from coming to you.' But then it is not every inclination of our own hearts which is sufficient, but an inclination spiritually raised by the instinct of the Holy Ghost, after prayer; not upon secular encouragements of plentiful revenues, or a fatter portion in the world. It is upon my heart to live and die with you.
2. About removes from one place to another, take these rules. -
[1.] It is not simply unlawful. Ministers are not so fixed, as that they cannot remove upon no accounts; if so, raw and inexperienced persons might happen to supply the greatest places. Churches are bound to spare to others out of their plenty; as the elders at Antioch sent some of their company to preach to the gentiles, Acts xiii. We are ministers of the catholic church rather than of any great congregation; and where there is greatest necessity, or greatest aptness and proportion of gifts, there are our pains to be bestowed. Greatest necessity and opportunity: the good shepherd runneth after the lost sheep, and leaveth the rest in the fold; and where greatest measure of gifts. God fitteth every light to every socket.
[2.] Whenever it is done, it must be with great advice and caution, and upon an urgent call, by which you may clearly gather that God hath called you to preach the gospel to them. The call had need be urgent: whatever concurreth to an ordinary call must be double. It must be upon much seeking of God, clear evidence, consent of others, a spirit purged from secular interest, the consent of the church you leave gained, as much as may be, that they may deny themselves.
[3.] It is most comfortable when driven away by providence rather than our own choice, as by defect of maintenance - that is a negative or privative persecution, in which case we may fly to a another city; or by violence of unreasonable men, that have not faith; or upon contempt: Acts xix. 9, 'When divers were hardened and believed not, but spake evil of that way before the multitude, he departed from them;' so Mat. xiv. 15, 'This is a desert place, and the time is now past; send the multitude away.' You are free of their blood if they will not hear. Your rule is, Mat. x. 14, 'Whosoever shall not receive you nor hear your words, when you depart out of that house or city, shake off the dust of your feet.'
Thirdly, For gentlemen who travel to get knowledge and experience.
1. It must not be undertaken upon light grounds. It is a great adventure, and it is a sin to tempt God to protect us by casting ourselves upon great hazards for so small a reason as for mere pleasure and curiosity, or pride and vain glory, to learn exotic fashions or the like.
2. It must not be to places idolatrous, and where true religion is under a restraint; you usually then put yourselves upon a snare. Abraham could not remain in Chaldea because of abominable idolatry and corruption, and you go into them voluntarily to learn of their ways.
3. If it be in places free from infection, where you may live with safety and a good conscience, to get more knowledge and experience, it is commendable; as the Queen of Sheba came from far to hear the wisdom of Solomon, 1 Kings x. 1, for which she is commended by Christ, Mat. xii. 42.
Fourthly, For merchants, who remove for traffic, especially into places where the true religion is not professed, it may be suppressed with extremity of rigour.
1. It is lawful certainly to pass from country to country for traffic's sake and to maintain commerce, for there are divers commodities in divers places.
2. Conversation with heretics and infidels may be allowed, else we must go out of the world: 1 Cor. v. 9, 10, 'I wrote unto you in an epistle, not to company with fornicators, yet not altogether with the fornicators of the world, or with the covetous, or extortioners, or with idolaters, for then must ye needs go out of the world.' I speak of a civil commerce, which may be maintained with these cautions.
[1.] With all our traffic we must take all occasions to propagate religion in the truth and power of it especially when stirred up by impulse of spirit; Deut. xxxiii. 18, 19, 'And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents. They shall call the people unto the mountain; there they shall offer sacrifices of righteousness, for they shall suck of the abundance of the seas and of treasures hid in the sand.'
[2.] Traffic must be managed by fit persons, not novices, and persons ungrounded in religion; it is very dangerous for such. This is as if you should turn a child loose among a company of poisons; an empty pitcher soon cracks by the fire.
[3.] There must be no fixed habitation; if you thus leave the ordinances and societies of saints for trade, religion is made to stoop to gain.
Hebrews
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