Commentary on Revelation, Lecture 3 · Part 2
2. Concerning a Ministers relation to a particular Congregation.
THis relation between the Angels and the Churches, is mentioned in all these Epistles. The Minister, or Angel, is called the Minister of such a Church peculiarly: here the Church, or Candlestick, is called His, I will remove thy Candlestick. It will not therefore be impertinent to enquire a little concerning this mutual tye and relation in these three, 1. In the general. 2. In the grounds of this peculiar tye. 3. In the nature of it; particularly, in these two, 1. If a Minister, as such, be only a Minister to a particular Congregation, in which he serves: And, 2. If that tye be such, as upon no consideration it may be broken or loosed, and he removed by transportation to some other charge. We are the rather to take notice of this: not only because it serves to clear the Text in hand; but also because it supplieth somewhat yet defective in reference to a Ministers Call, (of which we have formerly spoken) to wit, what may be thought of a Call, that is, by transporting of a man that is already fixed in a particular Congregation; or, if a Minister settled in some particular charge, may upon occasion act Ministerially in things peculiar to a Minister without the same.
For clearing of the first, we would distinguish a threefold relation that a Minister of the Gospel stands into. The first is, a relation that is between Christ the Master and Lord, and him as his Servant and Ambassador. This is the first relation, and fountain of all the rest: in this respect, they are the Ministers of Christ, and Stewards of the mysteries of God, 1 Corinth. 4.1. and Ambassadors for Christ, 2 Corinth. 5.20. &c. because they have their Authority and Commission from Him, and He peculiarly is their Master and owner. In this respect also we may consider the Church; and so she is Christs Church, purchased with His own blood, Acts 20.28. This is the principall relation, by which both Angels and Churches are Christs, as He is the Soveraign Master and owner of both: And so neither are the Churches the Ministers, nor the Ministers the Churches; but both are Christs.
2. There is a lesse principall relation, which is delegatory, and flows from the former, He, to whom both Ministers and Churches do belong, thinking good to bestow Ministers as a Gift unto His Church: in this respect, Ministers relation is primarily unto the Catholick Church, and so, 1 Corinth. 12.28. it is said, God hath set some in the Church, first Apostles, secondarily Prophets, thirdly Teachers, &c. And again, Ephes. 4.11, 12. He gave some Apostles, some Pastors, some Teachers, for the edifying of the body of Christ. Here we may see that Ministers belong to the Church universall, and have relation to it, they being Ministers of that same Church, that the Apostles were Apostles of, and for that same end, to wit, the building of Christs body, which takes in both Iew and Gentile, as from that, 1 Corinth. 12. vers. 13. &c. doth appear. In this respect the Ministers principall relation and charge, is Christs Church universal, and His body: and they are given thereto, to wit, to the House of God, which is the Church of the living God, into the which they are to behave themselves as Stewards, &c. as Paul hath it, 1 Timothie 3.15.
3. We may consider this relation, as more particular, and lesse principal and as subservient to the former end: and so Ministers, are Ministers to particular Churches, and not to others; and Churches, are the Churches of such Ministers, and not of others, as we may see in these Epistles. These relations are neither inconsistent, nor yet to be confounded: and may, from the comparisons used in Scripture, be thus illustrated. The Church is compared to a City, or Vineyard, or Flock; the Ministers are Watchmen, Dressers, or Pastors: The Lord Christ is the Soveraign, and owner of all. Now, if the question be moved concerning these Watchmen, Dressers, or Pastors, to whom they belong? First of all, they are Christs, as appointed by Him for such a Work, and countable to Him in it, as Watchmen are the Watchmen of such a State, or King, whom they serve. Secondly, They are also Watchmen of the City, in common, as that is the object of their watching, committed to them; or, they are Dressers of the Vineyard, &c. and so it may be said, they are Watchmen to the whole City. Yet, Thirdly, Because there are several Towers of that one City, and it requires several Watchmen, and these require an orderly appointment of them to their several posts; and so in this respect, a Watchman that is a Watchman of the whole City, may be called peculiarly the Watchman of such and such a particular Tower, and Fort, for distinguishing him from other Watchmen of the same City; who, in that respect, cannot be called Watchmen of any particular Tower, but such as is allotted to them, although they be Watchmen of the whole City principally; and so may be said of the other similitudes. Even so it is with Ministers, who are primarily Christs, and by Him are delegates principally to the oversight of His whole Catholick Church; yet so, as for the better attaining of that end, each hath his particular Post assigned him; from which, for distinctions sake, he is denominated, as specially belonging to it. The former relation is essential to a Minister of Christ, to wit, that he belongs to Christs Church, and is commissionated for the edifying thereof. The last, to wit, a Ministers relation to this, or that particular Church, is not essential to a Minister of Christ; but is to be subservient to the former: for, we see Apostles and Evangelists had no such particular relation: and it is not impossible but a Minister may be separated from such a relation; yet is he still to continue a Minister of Christ: much lesse is the difference between one particular Church and another, to be counted essential to a Ministerial relation. Thus, in a great house, there may be many Stewards for distributing to the Children or Servants; and for order, each may have his number assigned to him for whom he is to provide, and on whom he is to wait. They are all, 1. Stewards of that one Master. And, 2. in reference to his own house, they are all also Stewards of it. Yet, 3. By peculiar delegation, they are only Stewards according to their peculiar assignments. It's essential by their commission to be Stewards of that house; but not that they should be Stewards of such and such a number: for, this addeth no new power to them; but orders them in the exercise of the former.
In the second place, this particular relation between the Minister and a particular Flock, doth arise from these grounds, 1. From the Lords speciall assigning of one particular Church, to one man, rather than to another: in which he is to labour for the good of the whole. In which respect, as he is a Minister of Christ, to the Catholick Church, and hath that common with all other Ministers; so hath he this peculiar to him, that he is specially designed in reference to that portion, as it were his particular Post, as hath been said. 2. Upon this delegation by the Master, such a people become peculiarly his; and by the Masters appointment, are to submit to the Ordinances administrated by Him: because, that same Lord and Master of the Minister, who warrands him peculiarly to treat with such a people, being also Master of that Flock, calleth them peculiarly to submit to Him: from which, according to his appointment, there doth arise a mutual obligation between such a Minister and such a People: he is, obliged to minister unto them in the Gospel; and they, are obliged to submit to him, strengthen him, acknowledge him, communicate to him in all good things, and to provide for him, &c. And this mutual relation, is not founded meerly on voluntary consent, nor is of a personal nature (to speak so) that is, as if he, or they were disposing of themselves as principal parties; but it is an obligation flowing from the former delegation, and cannot but follow from the nature thereof, and by vertue of the general commands given, Heb. 13.17. 1 Thes. 5.12. Gal. 6.6. &c. although there were no explicite covenanting in reference to these ends amongst these parties: and where any is, it is but a formal expressing of that which otherwise is implied: and is necessary, not for binding up that relation simply; but for the better furthering the ends thereof. Therefore in that tye, Ministers and People both, are to look upon that obligation as a mean subservient to an end, & so to be regulated by it: and (as was hinted at) both would remember that they do principally belong to Christ; and that therefore it is not free to them to article or not, or as they will in that obligation, or otherwayes than may stand with the Masters end, and delegation foresaid. 3. From this mutual obligation, there doth arise a more near mutual sympathie between that Minister and Church, than between him and any other Church, or them, and any other Minister: they have common interests, common hazards, common joy and grief, &c. in which respect a crosse to one of them, is a crosse to both, as this threatning here doth clear: and in this respect, there is a greater sibnesse between them than others not in this peculiar relation. 4. As there are peculiar duties called for on both sides from each to other, which are not so required between them and others; so there is a particular charge or reckoning and account, which will follow thereupon: in this respect, a Minister is to count more peculiarly for that particular Church than others; and the people again for the reverencing and encouraging of him in a special manner, as may be gathered from, Heb. 13. vers. 17. And upon this account, Paul did particularly aggrege the Ge…les slighting and grieving of him, in his Epistle to the Corinthians and Galatians, because of his particular delegation in reference to them. In which respect, although he was an Apostle of the universal Church; yet peculiarly was he the Apostle of the Gentiles: and upon that ground, did plead a peculiar claim to them; But still as subordinate and subservient to the former.
The third thing proposed, is, that which mainly is to be enquired into, to wit, The nature of this eye and relation betwixt the Minister and a particular Church; if it be such as doth bound him in his Authority, so as he may not perform any Ministerial act without the same? and so upon the other side, if he be so tyed to that Church, that, for the greater good of the universall Church, he may not be loosed from it, and be made use of, as a Minister, elsewhere?
For the first, We may take these generall Conclusions for helping us in the understanding thereof. The first is, That there is an Union and Communion in the Catholick visible Church: which is one Body, 1 Cor. 12. and that both of Iews and Gentiles, one City and House, one Commonwealth, Ephes. 2.19. &c. one Mother of us all, Gal. …. one Bride and Spouse, &c. Which expressions, do hold forth this Uunion in reference to all visible Churches, and all the members thereof. There are not two Bodies, Cities, or Commonwealths in this respect; yet must these places be understood of the visible Church, it being that Bodie, into which we are entred by Baptism, 1 Cor. 12.13. and that City, in which Watch-men are set, and externall Ordinances; and that Commonwealth, which succeedeth to that which once was peculiar to Israel, and from which the Gentiles were once separated by a Partition…wall, which is now taken down by the Gospel.
Conclusion 2. Although this Church be one in it self; yet it is sub-divided in particular Churches, which are as parts of that whole. This ariseth from accidental considerations of the number of Professors, distance of place, and such like: in which respect, it's needful for her edification, and the going about of the Ordinances, that this should be; yet is this subdivision without prejudice of the Union foresaid, yea it is subservient thereto; even as supposing a numerous City or Incorporation should be sub-divided in so many Quarters, or lesser Societies, for the good of the whole. Thus the Church at first, being one, upon the former considerations, upon this occasion did extend her self in this manner; and these who just now were of one Church, and meeting together for the Ordinances, were induced to divide in severall Societies and meeting-places, (as may be gathered from the History of the Acts) yet continuing still of the same Bodie together, in the first respect. In which respect, somtimes the visible Church is spoken of in the plural number; sometimes again only in the singular, as pointing out an Unity: such are these phrases, to edifie the Church, to add to the Church, to cast out of the Church, &c. which respect the whole Church, considered as an integrall whole, existing in particular Churches, as we say, the whole world, which doth yet but exist in so many particular Notions, and hath no existence distinct from them; and to say it were considered as a genus in this sense; would not be intelligible.
Conclus. 3. Our Lord Jesus, the owner both of Ministers and Church, hath given Ministers, principally for the edification of His Catholick Church, without respect to this or that particular Congregation, but as that is subservient to the former end, as it is, Ephes. 4.11, 12. 1 Cor. 12.28. it being one Church to which both Apostles, Pastors, Prophets, and Teachers are given; and they having all one scope, to wit, the perfecting of the Saints; and one Commission, to wit, the preaching of the Gospel, which principally is to engage Souls to the Bridegroom. Hence in their Preaching, we are to conceive this order, 1. Apostles and Ministers, &c. treat with sinners, to have them engaged by faith to Christ, as the Master for whom they treat. 2. To enter them in the Catholick visible Church by Baptism as the entring of them within Christs House in generall, without respect to this or that particular Congregation: as when Philip, Acts 8. did first Preach Christ to the Eunuch, and afterward did Baptize him, and then left him. And, 3. Being thus entred and brought in to the Catholick Church, thereupon followeth their entring into particular Congregations, that so they may be the more conveniently and commodiously edified and provided for, as all that are in Christs House should be: who therefore are committed to some speciall Overseers and Stewards for that end: as suppose the Eunuch had been admitted to some particular Church for partaking of the Ordinances therein after his Baptism; that he should be a member of Christs Church in generall, which is sealed by Baptism, 1 Cor. 12.13. was not indifferent to him, but of what particular Church he might be a member, that by after conveniency was to be regulated. Whence it doth appear, 1. That there is a consideration of the Church as universall, beside the considering of her in particular Churches. 2. That the Church so considered, as an integrall whole, is before the particular Churches; and they are derived from her. 3. That the work of the Ministery doth relate principally to the whole, their Commission being, in common, to build the Bodie, to watch the City, feed the Flock, preach the Gospel, &c. and their delegation to particular Churches, is in a subserviency to this, that is, so as this may be the more orderly and conveniently followed: even as suppose so many Eldermen or Watchmen were by some Superiour designed for the governing and watching of one City, and should for the better accomplishing thereof, have their severall Quarters and Divisions assigned to them; yet still were they to be accounted as Governours and Watchmen of the City principally, and not of these particular portions only.
Conclus. 4. Although they be designed principally for the Catholick Church, and their Commission will bear them to treat any where; yet are they not Catholick Officers of that Church, nor at their arbitriment to treat where they will; but (according to the order which he hath setled) in particular Churches as parts of that whole; that being the way which He hath laid down for edification. I say, 1. They are not Catholick Officers, there being great odds here betwixt Officers of the Catholick Church, and Catholick Officers of the Catholick Church, such the Apostles and Evangelists were; such the Pope claims to be, that is, to have an immediate accesse for exercising the Trust equally to all places. Officers of the Catholick Church, are such as are placed in it for the building up thereof, and have Commission in reference to that end; yet is it to be executed according to the rules laid down, that is, as Christs Call in an ordinary way shall give them accesse. For although (as was said,) they have a Power and Commission, actu primo, to be Ministers of the whole Church, and Watchmen of the City indefinitly; yet, actu secundo, they are specially delegated for such and such Congregations or Posts, as was hinted in the former similitudes. In this respect, Peter and Paul were Apostles of the Catholick Church equally; yet, for the good thereof, by speciall appointment Peter becometh the Apostle of the Circumcision, and Paul of the Gentiles: and so Paul could not be called the Apostle of the Circumcision, nor Peter of the Gentiles, in an equal manner. Hence that Argument may be answered, if a Minister be a Minister to more Congregations beside his own, Then he must either be a Minister to them as to his own equally, and so have common charge of all: which were indeed absurd, and would constitute him a Catholick Officer; or, he behoved to be to them a Minister or Officer of some other kind than to his own, which were also absurd, and would introduce a new kind of office and Officer: It's answered, actu primo, he is a Minister of the same kind to all the Churches, to wit, a Minister or Ambassadour of Christ; but, actu secundo, and in respect of special delegation, he is peculiarly Minister of that Congregation, whereto particularly he is appointed: in which respect, Paul and Peter are equally, and yet not equally Apostles of the same Catholick Church.
Conclus. 5. Notwithstanding of this particular delegation; yet is it profitable that a Minister should exerce Ministeriall acts, upon occasions warrantably calling for the same in other Churches; and when called to it, he may do it, not only by vertue of his gift; but also Authoritatively and by vertue of his Office and Commission, as a Minister of Jesus Christ: even by that same Authority and Warrand, whereby ordinarily he ministers within his own Congregation; and they are acts of Ministeriall Authority in the one as well as in the other: for Ministers in the Church, are not to be looked upon as Majors of severall Towns, or Sheriffs of severall Counties, who cannot exerce Authority out of their own Bounds; but they are to be looked upon as Heraulds of one King, having Authority to charge in His Name, where ever it be, within His Dominions, although for the better supply of the Subjects, some of them be designed for one corner, some of them for another of the Kingdom: or, they are like Ambassadours, Authorized to treat with rebellious Subjects, who have each of them Authority to treat and conclude with whosoever shall come in their way: although for the better carrying one of that treaty, some of them be designed for such a corner, and to tryst at such a place, and others elsewhere; yet all of them being joyntly Ambassadours, and any of them warranted, if it were possible, to treat and conclude with all, by vertue of their Power: so that the ending of the Capitulation with one of them, is equally strong and binding as if it had been closed with another, although for eschewing of confusion they met in their treaty severally. It is so here, every Ambassadour of Christ, upon Gods occasionall Call, hath warrand to propose the same termes, and conclude the treaty with a sinner; yea, to seal it in any Congregation, as well as in his own: which may be cleared and confirmed further in these following considerations.
1. The Power and Commission, which a Minister hath to perform Ministeriall duties, he hath it from Christ the Master and Lord of the whole Church: and in this respect, is the Minister of Christ, 1 Cor. 4.1. and His Ambassadour, 2 Cor. 5.20. and therefore may his power extend it self to His visible Kingdom, he being a Herauld Authorized to proclaim in the Name of that King: as far therefore, as His Authority as Master doth reach; so far may his Ministeriall delegation under Him, upon just occasion, be extended. Indeed were his Authority derived from a particular Church, it could be extended no further than it self; (which is the ground of this mistake) But his Authority being derived from Christ, the Master, though in a mediate way; and the Minister being His Ambassadour, treating and performing all his acts in His Name, There is no ground to deny this Ministeriall Authority of the servant, where the Master is acknowledged.
2. Consider, that the Masters intent in sending Ministers, is, by them not only to edifie particular Congregations, but the whole Bodie, as is said. A Minister therefore in his acting as a Minister upon such occasions, must be as a Minister in them; otherwise he were only given as a Minister to that particular Church.
3. If his relation to the Catholick Church be principall, and his relation to a particular Congregation subordinate to that, Then must his Ministeriall Authority, in the case foresaid, extend it self to others of the visible Church, beside that particular Congregation: because, according to the rule, propter quod unumquedgue est tal…, id ipsum est magis tale, that is to say, if because he is a Minister of the Catholick Church, he is therefore capable to be a Minister of a particular Church; or, if his Authority reacheth to that particular Church, because it is a part of the whole, Then much more must he have a relation to the whole: But the former is true, as hath been cleared. Ministers are in capacity of taking the Oversight of such and such Congregations, because such Congregations, are parts of the whole Church; and Ministers are appointed to edifie the same; and do undertake that particular charge, as it is subservient to the generall end of edifying the whole: even as Watchmen take the oversight of such a Post, because they are Watchmen of the City; and their overseeing such a place in particular, doth contribute to the good of the whole.
4. Their Commission which they have from Christ, will suit as well in one Congregation as in another, it being indefinit to Preach the Gospel without respect to this or that particular People; and it agreeth also with their office, and His end: seing therefore their Commission, in the matter of it, is not bounded, What warrand is there to bound their Authority, as if as Ambassadours they did treat with one People, and as private persons with another; whereas their Commission, in it self, is indefinite, and by accidentall considerations but appropriated some way to one people more than another? For further clearing whereof, consider,
1. That the Apostles had their bounds in Christian policy asigned to them; yet notwithstanding might they Authoritatively, as Apostles, act anywhere in the Church: therefore will not the particular allotting of Congregations for Ministers in a speciall manner, confine their Authority within the same. It's true, they were Apostles of the Catholick Church, and so might use Apostolick power in any part thereof, which a Minister cannot do; yet proportionally, he is a Minister of that same Church, as is said: and therefore as that peculiar delegation did not marr the Apostles in the use of their Apostolick power when it was called for any other where; (for, although they did it in an extraordinary way, yet Peter had still Apostolick power in reference to the Gentiles, and Paul to the Iews, when they exercised it;) So may a Minister have Ministeriall power, in Ministeriall acts, and may act by vertue thereof, when in an ordinary way he is called to it without the bounds of his own Congregation.
2. If Apostles might use Apostolick Power, and, as Apostles, act without the bounds of the Catholick Church, Then may Ministers act, as Ministers, without the bounds of their particular Churches: because there is a proportionablnesse in respect of the extent of power betwixt Ministers in their particular Congregations, and Apostles in the Catholick Church; But it's certain that the Apostles, as Apostles, did Preach to Heathens, and engage them to Christ, and enter them in the Church, and that by vertue of their Apostolick Commission and Authority: It will follow therefore, that a Minister is not so bounded by his relation to a particular Church, but that he may exercise Ministeriall power… without the bounds thereof.
3. If a Minister, by that same Authority, may Preach and administrate the Sacraments to others without the Congregation, as to these within, Then is not his Ministerial Authority confined to one particular Congregation; But the former is true. For the matter of Preaching, it is not denied: only it is said that they Preach not by Ministeriall Authority, but as gifted private men. Unto which we oppose, 1. If a Ministers warning, reproof, invitation, &c. have equal weight with it in every part of the Church, as it hath in his own Congregation, Then must he Preach every where as a Minister; because, it cannot be denied, but he hath in his own Church a Ministeriall Authority, beside that which a gifted Brother would have; But the former is true, the Word by him hath the same weight as preached by Commission from, and in the Name of, Christ, so that he may say, We pray you in Christs stead be ye reconciled, which another cannot do: and the guilt of refusing the Word from him, will be found upon the account of his Authority, no lesse inexcusable than if the refuser were a member of his own Congregation. And I suppose a conscience will not get a defence tabled for excuse upon this exception. Beside, the Minister hath Ministeriall Authority, as an Ambassadour, to conclude with them that receive his word; and by the power of the keyes, to pronounce pardon upon the termes of the Gospel in one Church, as well as in an other; and one may receive that word, and rest on it as spoken by an Ambassadour, and expect the ratifying thereof. And if it were not so, their consolation were exceedingly lessened, and the Minister disabled from concluding the treaty as an Ambassadour, which doth not agree with Christs end of sending Ministers, which is the perfecting of the Saints, and edifying the Bodie indefinitely, Ephes. 4.12. And therefore may he, as an Ambassadour, act in these Ministeriall duties.
The considering of the second Branch, will clear it more, to wit, thus, If a Minister may administrate the Sacraments without his own Congregation, Then must his Ministeriall power go beyond that relation: because there is a Ministeriall power requisite for these, which no gifted person whatsoever can assume; But the former is true. Ergo, &c.
This minor is denied by some, as being an unwarrantable practice; yet being generally used by all, it is thus answered, That a Minister may give the Sacrament of the Lords Supper to one not of his Congregation, because the bodie of the Church thinks good to admit them: and therefore he may warrantably administrate it to them, it being still lawfull to him in it self to consecrate the elements in his own Congregation. But we reply, 1. That a Minister may warrantably Baptize one, who is no member of his Congregation: and therefore neither of the former answers will weaken this Argument; As suppose a Minister did encounter some heathen, it cannot be denied, but he might Preach the Gospel to him; and upon his professed Faith and Conversion, baptize him: otherwayes it were now impossible to baptize and bring in a heathen: which were absurd. Yet could not that be done, without Authority, as is granted; nor could it be done to him as to a Member of a particular Church: because, even after his Baptism, it were lawfull for him to choose what particular Church he would joyn unto; neither before that, were he in capacity thereof, nor could the Minister act therein by the Churches warrand: because, 1. The Church could not judge a person that is without: that were not within their reach. 2. Because a Minister might do this upon occasion, where there could not be accesse to have any Church determination concerning the thing, as suppose it were abroad on a journey, as Philip's encounter was with the Eunuch, Acts 8. yet can it not be said that upon the heathens proposing this question, What doth hinder me to be baptized? that it might be answered warrantably by the Minister, it hindereth, because thou art no Church member; or, my Church is not here to authorize me, &c. such answers would be uncomfortable to the man, and disproportionable to Christs end. It followeth therefore, that the Minister, as a Minister, might baptize him, and seal the treaty, and so Authoritatively treat and Preach as a Minister, seing Authoritatively he may seal it. The former answer is therefore weak: And, 1. doth speak nothing at all to the case of Baptism; Nor, 2. to the administration of the Lords Supper out of his own Congregation, seing it alloweth him power only to consecrate the elements there: yet there can be no question, but Authority to administrate the Lords Supper, must be as broad in this respect, as to administrate Baptism, seing they are both seals of the same Covenant. 3. If a Ministers power were peremptorily commensurable with his flock, even in that case of the plurality of the Church their admitting of such a member, the Minister could not be warranted to administrate to him; because still notwithstanding that person continues to be no member of that particular Church, nor subject to other Ordinances of Discipline: and therefore, according to the former grounds, no such determination of a people could communicate Authority to a Minister by such an act, as to make him use Ministerial power in reference to a person, not under his charge; if otherwayes he were not furnished therewith.
4. These principles seem to be repugnant, both to the commission, and practice generally of all the Ministers of the Gospel: For, 1. They have one commission for all places and persons where they shall be called: this maketh them to act as Ministers in one place, and not in another. 2. Their commission is to treat for Christ indefinitly, and for the carrying on of His design, without respect to this or that particular charge, except in a subordinate manner, so that by their commission, they are constitute Christs Ambassadors, Ministers and Stewards simply for the Preaching of the Gospel and edifying of His Body. This saith, they are but Ambassadors in reference to such and such a people: and so consequently, could not by His warrand, close a treaty in His Name with any other. 3. A Minister by his commission, is absolutely set a part for the Work of the Ministrie, so long as Christ hath Work for him, if he continue faithful; yea, by vertue of this his commission, he is to follow the same. Now by this, suppose a particular Congregation to be dissolved or destroyed; or, suppose them to reject him that he hath no accesse to exercise his Ministrie amongst them, In such a case he ceaseth to be a Minister, and his commission expireth, according to these principles, so that he stands afterward in no other relation to Christ than any private person so qualified.
It doth also thwart with their practices, it being acknowledged and practised almost by all ever since the dayes of the Apostles, that Ministers might and did administrate Word and Sacraments Authoritatively beyond the bounds of any particular Congregation. And although in the primitive times, there was strict interdiction, that no Bishop should exercise jurisdiction at his own hand, within the bounds of another; (which was necessary for preventing of confusion and keeping of order) yet was it never heard that a Minister might not Authoritatively Preach, and administrate the Sacrament by the key of order in any part, as he might be called: yea, it is not to be thought that the Ministers of particular Churches in their voyages to the Apostles, or scatterings and otherwayes, whereby they were necessarily withdrawn from their own particular charges, that they did, during that time, abstain all Ministerial exercises, because so it should prejudge the Church of their labours as Ministers, during that time: which is not likely, considering, that their help in the Ministrie of the Gospel, is sometimes insinuated, and acknowledged by Paul; and they counted his fellow-labourers, such as Aristarchus, Epaphras and others, companions and fellows, both in Paul's sufferings and labours. It is like therefore, that their Ministerial acting, cannot be confined to any particular place or Congregation.
Lastly, This opinion would infer many absurdities; As, 1. A Minister could administer no Ordinance as a Minister, and some, not at all, but in his own Congregation. 2. Nor in it, but to such as were of his own Flock. And, 3. If any other were present, he should be the Ambassador of Christ to one, and not to an other; and that in the same message. 4. Suppose a Congregation to want a Minister; or, that he be, by sicknesse or otherwayes, incapacitated from exercising of his Office, By this ground they could have no Ministeriall act administred amongst them, and so no Baptism, or Sacrament; nor yet have any benefit of a Ministrie more than if there were no such Ordinance. 5. By this, no particular Church might have Ministerial communion (to say so) in Church-ordinances together, but such as private persons; yea, as heathens might have in the hearing of the Word. 6. There could be no Ministerial communion and help amongst Ministers: for so, no Minister could supplie another, more than a private person, though Ministers, as joynt workers in one Work, be called in a special manner to have communion together. 7. No Member, how ever gracious, being withdrawn from his own Congregation, could be under any Ministeriall charge, or have accesse to the Preaching of the Word, as it is a treaty by an Ambassador; or, to any Sacrament for himself or his: which is hard, considering that it is the same Master, and the same house; and seing often occasions may draw men abroad where the Ordinances are, this would make them in a great part to be strangers even within the Church whereof they are children. 8. No Minister might Authoritatively reprove any offending brother not of his own Congregation, nor censure such as did not willingly joyn, howsoever scandalous: which is contrary to the practice of Ephesus, as already hath been said. Neither would this bring in confusion, or the making of the particular priviledges of a Congregation common, more than is allowable: because this pleadeth not for an arbitrarinesse in the exercise of this power; but that there may be a power to be exercised for edification, when it shall be called for.
Neither will it hence follow, that a Minister, Elder, or Deacon, may thrust himself in, to the exercise of Jurisdiction in every place, because they are Officers of the Catholick Church: because, 1. This only saith, that he, being called orderly by an opened door may exerce his power in one place and Congregation, as well as in another. 2. Because ruling belongeth to the power of Jurisdiction; which, beside instalment in an Office, doth require other things to concur with it, before it can be exercised: Preaching and administration of the Sacraments, are done by the power of order, and by vertue of the Office as such. Hence a Minister might Preach to Heathens without the Church, and Baptize in due order; because he doth that as a Minister: yet could he not censure one such, till he were a Church member, and untill there were some orderly way of trying, judging, censuring, &c. by a Church Judicatory setled: because the exercise of this power doth require more than the being of an office. And therefore even the Apostles who did thus preach and administer the Sacraments; yet neither judged these that were without at all; nor these that were within (when they acted by ordinary rules) except in the way of orderly proceeding. Therefore, Acts 15. Paul found it meet to go to Ierusalem to a Synod for deciding of some things by this power of Jurisdiction, although still by his Doctrine he was Authoritatively condemning the Errour: which sheweth, that there is more required in the one than in the other. And in that practice, the Apostles gave a precedent to Ministers whereby to be directed in ordinary cases, because in it they did follow ordinary rules common with them to all Ministers, and did not act as extraordinary Apostles, for so one was equally sufficient for deciding of the matter as all were, but in this a copy is given how the Church is to walk in such cases ordinarily.
The last thing which we are to enquire into, is, If this relation betwixt a Minister and a particular Congregation be such, as the Church for a greater good to the whole bodie may not loose it, and call one, serving at one particular Church, to fix and serve elsewhere, upon supposition that it may more further the good of the Whole Church?
Answ. What is already said, doth make way for the answering of this, which we shall comprehend in these three Assertions,
Asser. 1. No Minister ought to dispose of himself at his own private arbitrement, to the prejudice or dissolution of a tye betwixt him and a particular Congregation that is orderly and legally settled. For, first, no Minister being free of such a relation, ought to dispose of himself arbitrarily, (as was said in the close of the first Chapter) much more being under a tye and particular relation. 2. It's a generall to all, 1 Cor. 7. Let every man abide in that calling wherein he is called; but especially, Ministers are to walk by a singular call, even in reference to a particular Charge: so as it may be the Flock over which the Holy Ghost hath set them: which must, at least, include his being set there in the mediate way of Church order; which is that that the Holy Ghost ownes, as by comparing, Acts 13.3. and 4. and Acts 14.23. with Act. 20, 28. is clear. This therefore cannot be left to any private way of transacting betwixt a Minister and a People. 3. If it were so, then this particular relation were of no value, neither could properly a Minister be called the Minister of such a Church; or such a Church be his in a more peculiar manner than other Churches, if he might at his pleasure and of himself dissolve that Union. 4. Ministers being servants of Christs House and Watchmen put to their Posts by Him, as being specially to count for that People committed to them, they ought not and cannot without His warrand remove: this would be found to be treachery and unfaithfulnesse in any other Servant or Watchman, much more must it be here. 5. Whereas Christ hath appointed these particular relations for the entertaining of order, the preventing of confusion and promoving of edification, This would destroy these ends and bring confusion into the Church: which is contrary to the order that He hath established in it. Lastly, It would beget despising of the Ministery in the hearts of the People, and lay them open to snares, if a Ministers settling in a place stood so upon his own Election (especially after a former tye) as is usually in men who are of other professions. And there are many strict acts of Councels in all times against this: as a most wretched abuse, if it should be admitted in the Church.
Assert. 2. Although this tye cannot be loosed by any private consent, so that no Minister can transport himself upon that account; yet may the Church for her own greater good transport a man from one particular place to another, and that warrantably, notwithstanding of the former particular tye and relation: yea, sometime it will be expedient for the good of the Church so to do. The application of the former grounds and the laying down of some others, will make way for the clearing and confirming of this. The first is, If there be an Union and Communion in the Catholick visible Church, and if Ministers be especially given to the edifying of it, and in a subordination thereto, to the edification of particular Churches, Then supposing that a Ministers transportation from one place to another may further more the good of the whole than where he is, in that case, it ought to be done. Because the whole is to be prefered to the part, the good of the Bodie to any particular member: and in that case, it is not the prejudice of that particular Church, that their Minister be set where he may more profite the Bodie, but (as the Learned Bowles in his Treatise of a Gospel Ministery, lib. 3. cap. 7. saith) It's rather their preservation and safty, even as it's the good of any particular Fort of a City, when a Watchman is removed from it to some other Post, where he may be more usefull to the whole City: because the benefit of the City, is the advantage of every person therein. But both the former are true, as hath been said, to wit, that there is an Union and Communion in the Catholick visible Church; and that a Ministers relation, standeth principally to serve Christ in reference to the edification of the whole: Therefore, &c. 2. The examples used already, hold this forth, the Church being one City, and Ministers appointed to be Watchmen thereof, there can be no reason why one may not be removed from one corner to another, if so it may conduce for the good of the whole. This is allowed in all Commonwealths, Cities, and Incorporations, &c. and is engraven by nature on the hearts of all men to preserve themselves into Societies by such means: and can that be denied to the Church of Christ, which nature maketh common to all Incorporations? 3. If a Ministers relation to a particular Charge be lesse principall and subordinate to his relation to the whole Bodie, Then ought it not to stand in the way of his being usefull to the whole, But rather it is in such a case to cede and give place to the other: otherwise that particular relation would be principall, and would not be subservient to the other, as a higher end: because so, the Church in generall would be more frustrated and prejudged of the benefit of such a mans Ministery, than if there had been no such relation at all. But the former is true, This particular relation is subordinate to the other, as … said. Therefore, &c. These consequents do follow upon the grounds formerly laid down. Moreover we may add these uncontrovertible conclusions.
Conclus. 1. There is a diversity in the cases of particular Congregations; and there is diversity also in the gifts of Ministers. Some Congregations are more weighty, and much more of the good or hurt of the Church dependeth upon their plantation than others. Again, some are more intelligent, some are more uneasie and dangerous to deal withall, &c. as experience cleareth. Whereby it is apparent that the planting of some places, is of great consequence for the Gospels advancement, above the planting of others; and also that comparatively, one place will require Ministers otherwise qualified than another. Again, there are diversities of gifts among Ministers, some are fit for one People, and not for another, as is clear from, 1 Cor. 12. 14. 15. &c. There are diversity of gifts, but the same spirit, differences of administrations, &c.
Conclus. 2. Ministers ought so to be distributed and placed in particular Charges, as that there may be some proportionablenesse and suitablenesse betwixt the Minister and his Charge, that is, the ablest Minister should have the weightiest Charge; the weakest, the easiest burthen: and as their gift is more eminent in learning, teaching, prudence in Government, &c. there likewise ought a proportion to be keeped in laying on their Charge, so as there may be a fit object for such qualifications, and as the good of the Bodie may be most advanced. This also we take for granted: for, that is the end of all gifts which are given to every man that he way profite withall, 1 Cor. 12.7. whether it be the word of knowledge, or, the word of wisdom, &c. they are all members of one body, vers. 12. and therefore are to concur for the good of the Body, according to their severall qualifications, as different members of that one Bodie: and in this respect, a disproportionating of a Ministers Charge to his gift, it is as if we would put the foot to do the hands work, or the ear to supply the room of the eye: which were absurd; and would argue either such and such distinction and difference not to be necessary, and so all the members might be eye or head, or any one member; or, it will say, that we are not to walk according to that which the Lord hath distributed to every one: both which are absurd, and expresly contrary to that which is said, 1 Cor. 12. Where expresly these three are held forth, 1. That the Church is one Body. 2. That there are different gifts, which are as different members of one Body, some more eminently for one use, and some more eminently for another. 3. That the Lords intent by that difference, is, to have all these members concurring in their severall places for the good of the whole Bodie: that so, as it is, vers. 25. by each members concurring in its own place, there may be no …chism in the Bodie: which cannot be eschewed, if this proportionating of publick Charges and Gifts be not observed.
Conclus. 3. There cannot be ordinarily such a discerning of the proportionablnesse of mens gifts to a particular station at the first entry, as to fit every one sufficiently, and to place them in their right room. This we suppose, is also clear from experience, wherein it is seen that many, at first, are fixt in Congregations wherein afterward there proveth to be a disproportionablnesse. And it cannot be otherwise, upon these considerations, 1. Because it cannot then be known fully what will prove to be the peculiar gift of every man, till triall and experience evidence the same. 2. Because this proportionablnesse is not only to be tried by comparing a man and a particular Congregation simply; but it is to be taken by trying him comparatively, and that both in reference to other gifts and other Congregations: for, a man absolutely considered, may be fit for such a Congregation; yet when other Congregations and gifts are considered, it may possibly be seen that he is more fit for an other Congregation than many other Ministers; and yet possibly some of these may be as fit for his Congregation. In that case, it cannot be denied, but it looketh liker the right proportionating of every member, that men be put to serve in these Congregations, for which according to their gifts they are best fitted. 3. Because at a Ministers first entry there is not occasion to try a mans proportionablnesse to any other Charge but one, or at most in reference to so many as shall at that present be vacant and give him a Call. Now, suppose some other Charge should thereafter vake, it's hard to say that they should be simply excluded from having any accesse to that person, if his gifts were more proportionable to them: Because, as we said, this proportionablnesse is to be looked to in reference to what is most fit for the whole Bodie: for although (if we may so compare it) it is not unfit that the foot should be guided by sight; yet with respect to the whole Body, it is more fit for the whole Bodie, that the eye should be placed in the head, than in the foot: because it is not to give light to one member only, but to the whole Bodie, So is it here, a Minister may suit a particular Congregation, giving light as it were to the foot, whereas if we consider his office, which is to be an eye to the whole Bodie, he is disproportionably placed: for so the Bodie is darker, when the foot hath more light: which is absurd.
Conclus. 4. Christ hath furnished His Church with Power in her Judicatories and Officers, to proportion Ministers Gifts suitably to the good of the Body. Hence is the trial of Spirits and Gifts appointed: and in that respect, the spirits of the Prophets, are to be subject to the Prophets, 1 Cor. 14. otherwayes the Church in her Government were defective in that order which is in other Societies: and it would not be adequate and proportionate to its end, if that were not: for so there might be an inconveniencie and disproportionablnesse in the Church, and no remedy to cure the same. From which grounds put together, we may thus argue, 1. If God hath given diversitie of Gifts to Ministers, and they be to be improven for the good of the whole Body, Then supposing that a Minister setled in some more private or lesser Congregation be more proportionably qualified to fill such a place as is more large and eminent, than any other who can be had without a charge. Then in this case he is to be transported: because otherwayes, that being denied and the Charge put upon a man of no competent ability, there would be a disproportionablnesse between the Gift and the Charge. For, that would joyn the able man and the light burden, and the weak man and the heavie burden: which were absurd; But the first is clear from the former conclusions. Therefore, &c. 2. If by a Ministers first plantation in a particular Charge there be a disproportionablnesse in the Body, which transporting of him to another Charge would remeed, Then is he to be transported: and transportation in that case must be allowable and expedient: because by it that due proportionablnesse is preserved among Ministers, and Members of the Body, which otherwayes would be defective, and so a Schism is prevented: For if the end, to wit, that proportionablnesse be necessary, Then transportation, which is a necessary mean whereby it is attained, cannot but be necessary also; But the first is true from the former grounds. Ergo, &c. 3. If transportation were unlawfull, Then we behoved to say, that either no Minister could be at first misplaced to the prejudice of the Body: or, that there were no remeed for such a case, for the recovering thereof; But both these are absurd, as the former grounds do clear. 4. If Ministers were peremptorly fixt by their first tye to particular Congregations, Then could not their Gift come under cognition in reference to any other charge; which would inferre these absurdities, 1. That the Church were bounded and limited in the use-making of her own Members for her own good: which is contrary to the nature of a body; for so she might have Members, fit for such and such stations; and yet could not make use of them. 2. In proportionating Gifts for places, there would be little place for Christian prudence and deliberation: because so the case would be determined necessarily by providence, that such vacant places behoved to call such men as were not under any former tye, and they behoved to accept these particular charges; or, must both necessarily forbear; and so such Churches be without Ministers, it may be for a long time, before any did occur whom with confidence they might Call: and it will be hard to fasten any of these necessities upon the way of Christ. 3. By this, the Church should have little or no accesse at all to cognosce of mens Gifts, so as to proportion them for her good, if she had no place for it after their first entry to the Ministrie: because, then often there doth lye much of it upon the mans determining himself; or, at most a Presbyteries determining of him, and a particular Congregations pressing, who often are more swayed with respect to themselves, than to the Church in common. Beside, that there is no accesse to cognosce thereof upon other grounds given: if then the Church be any wayes allowed to cognosce or dispose of Members according to their Gifts, and that be not left to particular inclinations, transportation must be allowed. And if it be singly done, we suppose, there is no such accesse to cognosce of a mans Gift, and to proportionate it for the good of the body, as may be done in transportation. 5. We may argue thus, If Ministers be lights planted in the Church for the good of the whole, Then ought they so to be placed, as they may most extensively give light to the whole. Now, these are certain, 1. That there are some Congregations where a Minister may more conspicuously hold forth the light of the Gospel than in others, some places being as Tables or Candlesticks from which light doth shine; other places again, being as corners. 2. Sometimes a light may be set in a corner, or under a bushell comparatively, and not be set on the place where the greatest light is called for. 3. When it's misplaced, it ought to be removed from the corner to be set on the Candlestick: and although it may be, that that corner become more dark; yet the house in general becometh more lightsome. And if these former grounds be true, Then transportation, when it proves the removing of a light from under a bed, to the Candlestick, for the greater good of the whole house, must be allowed and admitted: But these two considerations will make this appear, 1. Christs expresse words, Matth. 5.14, 15. ye are the light of the world, &c. Neither do men light a candle and put it under a bushell, but on a candlestick, that all in the house may see light, (compared with Luke 8.16.) which demonstrates there, that Ministers are so to be placed as they may most lighten the whole house: and if any place conduce more for that than another, they are accordingly to be placed. 2. The Apostles practice clears this: we will find them in their Preaching especially, to frequent most populous places, because there was most occasion of spreading the Gospel in those: Paul is marked, Acts 19.10. to have staied two full years in Ephesus, and that all Asia, upon that occasion, heard the Word: which doth hold forth, 1. That there are some places (particularly populous and publick places) of more concernment for the spreading of the Gospel, when they are well planted, than other places. And, 2. That the Apostles were in their abode and Preaching exceedingly swayed by that consideration: so that although in some respect they had equal interest in all persons and Churches, yet did the consideration of the good of the whole engage them to have particular respect to some places beyond others; and so, as it were, to transport themselves from private places to more publick, that they might give light to the moe. 6. If the good of a particular Congregation, and necessity of a particular Minister, may warrand a transportation, much more may the publick good of the Church do the same: this cannot be denied; But both the first are true, 1. The good of a particular Congregation may warrand it, as suppose they be utterly prejudged against a present Minister, who yet elswhere may have accesse to be profitable; either transportation must be allowed, or he must be rendred unprofitable, contrary to the end for which Christ hath given Gifts, 1 Cor. 12. and they put in a worse condition by having, than by wanting: For the second, That a Ministers particular necessity may constrain this, as suppose there be no possibility to live and follow the Ministrie in such a place, because of outward straits: thus, Nehemiah, 13.10. the Levites by the withdrawing of their maintenance, are made to flie every one to his field: and Nehemi…h contends with the Rulers, and removes that obstruction, and doth not challenge the Levites, as Mr. Bowls doth observe. We find also in Church-story (Socrates, lib. 7. cap. 36.) of one Sylvanus, who not being able to live in one place… because of his infirm health, which did disagree therewith, he was transported to another more wholesome and agreeable to his constitution. 7. If notwithstanding of that relation between a Minister and a people, any particular Member, or any other Officer, upon weighty consideration, may remove themselves, or be removed from that Congregation, Then may the Minister be removed also, upon supposition of the publick good: because there is that same tye between the people and the Minister, and other Officers and the people, that is between the Minister and them: for, the relation is mutual; But that private Members, and Elders or Deacons may remove, or be removed orderly, hath never been questioned. Ergo, &c. 8. If a Minister, upon particular occasion, for publick good, may perform Ministerial acts without his own Congregation for a time, Then supponing these grounds to be urgent, and Authority to interveen, why may he not be fully removed? for, the same ground that calleth to act for a time, to wit, the good of the body whereof he is a Minister, may call for it to be perpetual, and ought not to be rejected; But the first is true. Ergo, &c. 9. If we will consider the Word of God more nearly, we will find this to be conform thereto.
And, 1. If we consider the Old Testament, it is certain that the Levites had their own fixednesse in the severall Cities beside Ierusalem, seing that was their Office to teach the People: and no question, it was done orderly: hence, Thou and the Levite within thy gates, is so frequently mentioned: and Act. 15.21. it is said, that of' old time Moses had them in every city that did preach him. It is certain also, that notwithstanding of that fixednesse, Levites might be removed to more publick service at Ierusalem, as is gathered from Deut. 18.6. and 7. If a Levite come from any of thy gates, out of all Israel, where he sojourned, and shall come with all his desire to the place which the Lord shall choose, then shall be minister, &c. where a Levit's removing from Ministring in one place to another, is clearly approven. Neither is it to be thought, that this removall was left arbitrarie to the Levite himself: because so, confusion could not have been eschewed; but when it is so qualified, that he cometh with all his desire, it doth suppose a triall thereof, and an orderly way of disposing of him, for the attaining of that end, to have proceeded, as the learned Iunius doth observe on the place.
2. If we come to the New Testament, there we will find our Lord Jesus himself going from City to City; He sendeth His Disciples to go through the Cities, Preaching the Gospel: the Apostles follow the same way in their practice: And we will find them sending Ministers sometime to one place, sometime to another; sometimes keeping particular Ministers with themselves, as from the History of the Acts, and from the beginning and close of severall Epistles, may be gathered. And although these practices may seem, at first, to be extraordinary, yet considering the end thereof, which is the spreading of the Gospel, and the ground upon which it is built, to wit, the unity of the Church, the good whereof is to be sought by all the Ministers who are Christs Servants, in reference thereunto; con…idering also that the Church, to the end of the world, is furnished with power for prosecuting of moral ends in an ordinary way; and that the Churches propagation, is the end now as then; seing the removing of Ministers sometimes from one place to another, may conduce to that end now as then; and the ground, to wit, the good of the Church universall, is the same now as it was then, We conceive the practice it self must be moral, as the ground was, although then the manner and power was extraordinary, which is now to be performed in an ordinary way.
3. If we will particularly consider, Act. 13.1, 2, 3. we will find this, near almost in an example. For, 1. There are there severall Prophets and Teachers in the Church of Antioch, as Barnabas, Lucius, Simeon, &c. 2. They are Ministring there in a collegiat way, and that for a long time. 3. Two of them are pitched on, to be sent elsewhere, for the spreading of the Gospel; it being in the wisdom of God thought fit, to call some from Antioch, where were many, that others might be helped, who had nothing: although no question, there was work for all of them in Antioch it self: And He might have thrust out moe immediately Himself, if this way had not been pleasing to Him; yet their sundering was thought fitter for the Churches universall good. 4. This is execute in a mediate way by the laying on of the hands of the Presbytery, and with fasting and prayer. Whence we may argue, If for the greater good of the Church, some Teachers were taken from Antioch and sent elsewhere, Then may a Minister, by Church-authority, for the end foresaid, be removed from one place to another; But the former is true. Ergo, &c. There is nothing can be objected against this, save to say that this was extraordinary, in that it was particularly commanded of God: And, 2. That they were extraordinary Officers that were sent; But this will not enervate the Argument: for, in these practices of extraordinary Officers in the Primitive times, we must observe some rules to difference what is ordinary, from what is extraordinary in them, and so know what is to be imitated, and what not: otherwise we may reject all the practices of Christ, and the Apostles upon that account, and so prejudge our selves exceedingly of a great part of the Word that is written for our direction. Let us therefore observe these rules;
1. Where the ground and reason of a practice, is moral, although the Call thereto and manner of discharging thereof be extraordinary; yet must the practice it self be moral, although the manner in so far as is extraordinary be temporary: Thus, that the Kirk have Teachers (supposing that there must be a Church) it is morall; as also that her Teachers have a Call, This will follow from Christs sending of Apostles, Disciples, and others: Because the same reason saith, that a Minister who is Christs Ambassador, according to his station (as an Apostle was in his) should have his commission as an Apostle had: but that the Church should alway have Apostles, or that her Teachers should be immediatly called of God, That will not follow: because the reasons thereof are not moral. Now, if we may safely reason in the general, that a Church must have Officers with a lawful Call, because Christs Apostles had such, though it was immediate, and also he that was called ought to obey: by proportion we may gather, that a Church-officer may be called from one place to another, upon a moral ground, although there be no immediate Call at his removall, more than at his first entry: because the ground whereupon this practice is founded, and which is the reason thereof, to wit, the greater good of the Church, is still binding now as then.
Rule 2. In these primitive practices, there is a proportionablenesse to be observed between the Officers who act, and their call and manner of proceeding, to wit, an extraordinary Officer, must have an extraordinary call, as such; and he may act extraordinarily in the prosecution thereof, by extraordinary Power, whereas an ordinary Officer must act, by an… ordinary call and Power, the same things, suppose in Preaching, Discipline, ordaining of Ministers, &c. and in so far, that laying on of hands was extraordinary, as being done upon an immediate Call. But Ministers may follow it in an ordinary way, that is, by a mediate Call, they may ordain Ministers to a particular Congregation, or transport from one to another by proportion: because the Apostles by an immediate Call did send out extraordinary Officers to any particular place.
Rule 3. We would in such practices difference such things as are temporary, that is, such as have special relation to that time and state of the Church (as extraordinary Officers and Gifts were) from such things as agree to the Church as a Church, and serve to the edification thereof at all times. And thus also transporting of a Minister, must be allowable in such case: because there can be no reason given why that practice should be peculiar or only agreeing to that time and case of the Church, or during the Apostles lifetime: but the grounds that infer the conveniency of it, are in a good measure common to us with them, to wit, the furtherance of the Churches good, which cannot otherwayes be so well done. And if it may be as well done without this, we acknowledge that this practice will not be binding. And certainly the Lords putting of the Church to this, to send out some already called, when immediatly he might have thrust out others, doth say, that he minded to teach what ordinarily should be done by the Church in the like case: for, his sending of them mediately by the Church, and not immediately by himself, as at other times, doth insinuate this.
Rule 4. We are to distinguish things wherein the Apostles acted extraordinarily, by reason of their infallible Gift, extraordinary Power, &c. from such things as were common to them with other Ministers, and wherein they acted in an ordinary way common to them with all Ministers: of the first sort were their immediate deciding of controversies, appointing of censures, sending of Ministers, &c. by vertue of their own alone power: this is not to be imitated: of the other sort are their admitting of Ministers upon a mediate Call to Congregations, as Acts 14. their debating and deciding of controversies, and making of Laws in a Synodical way, by reasoning from Scripture in an ordinary way, as Acts 15. These are imitable; and what they did in that manner may be followed: And their laying on of Hands (when the Call was intimate) their Praying and Fasting, which are mentioned in this place, were of the last kind; and so upon supposition of the intimation of a Call, this their practice for the substance is to be followed.
Now, to resume a little further the application, that we may know what is ordinary and what is extraordinary in this case; or, what is moral, and what perpetual, or what is temporary. 1. That there be a Call of God, that is moral and perpetual; and it may be concluded from this, that no Minister without Gods Call, is to be transported; but that that Call is immediately revealed by God Himself, is temporary, and not to be pleaded for in ordinary cases. 2. This is moral, that he who is called of God to edifie His Church, by leaving one place to serve Him in another, should obey the same. 3. It's moral, that this removall should not be at the mans own determination; but that it be done by Church Guides, and Church Judicatories. 4. It's a moral ground upon which this proceeds, to wit, the greater edification of the Church, whether by engaging and grafting in of Strangers, or building up of these that are brought in; this ground can no way be thought more peculiar to these times than to after time: and therefore it is laid down as the great end of Pastors and Teachers, as well as of Apostles, as may be gathered from, Ephes. 4.11, 12, 13, 14. This reason then must have weight to the end of the world. 5. It's an ordinary way by which they proceed, to wit, fasting and prayer, shewing the necessity of a concurrence of Gods orderly and external Call with his inward, for warranting of this practice; and also shewing that when the removing of a Minister from one place to another may contribute to the good of the Body, they are in that heartily to concur who have most special interest. Now, these things being moral and of perpetual weight in the Church, although it will not plead that the Church may send out Apostles by an immediat Call, or that they may send out ind…finitely without respect to any place, or not knowing where; yet this will follow, upon the grounds laid down, that when God calleth a man for the edifying of the body of His Church from one place to another, there it ought to be obeyed; and that somtimes God may Call, for the greater good of His Church, to have men removed from one place to another. He is Master of the Harvest: and therefore may either thrust out Labourers of new to His Field, or may take from one part of the Field to set upon an other. Only these things would be adverted here according to the former rules, 1. That by Gods Call, is not to be understood any extraordinary thing, but His signifying of His mind in an ordinary way, that such a mans removal from such a place, to another, is upon consideration of his gifts, upon comparing of the places, and the respecting of the state of the Church, a hopefull mean through Gods blessing for the further promoving of edification. 2. As an immediate and extraordinary Call was necessary for such officers in such a case; so proportionally is an ordinary Call by ordinary Officers, acting by ordinary Power, only necessary for ordinary cases, seing in moral things ordinary Officers, are to do by their ordinary Power what extraordinary Officers did by their extraordinary Power. And if we will consider this practice, we will find it this far to be intended for imitation: For, 1. Although the Lord immediately reveal the Call; yet doth He follow His design in an ordinary way: not by thrusting out new Officers, which he might have done, if he had walked altogether absolutely and extraordinarly in this; but he doth it in a mediate way of providence, in the making use of some already called. 2. The circumstances seem so to be recorded, as if the Lord were giving the reason of calling some from Antioch, rather than from any other Church, to wit, because there was a considerable number in that place of fit qualified men; and that so in reason it were more agreeable for the good of the body, that some should be taken from them to supplie the want of the other, rather than that others should be altogether destitute, or some removed from such places as might not so well spare: and there can be no reason of the mentioning of this, but to show the moral equity of this practice, that Ministers would be proportionated in the Church so as may be extensively for the good of the whole: and that where some places abound, and others have scarcity; the abundance of the one, should condescend to supplie the other, and that not of the weakest or least able. 3. The Lord useth a mediate way of sending them by the Churches interposing of her Authority and Prayers, which He did not use in the sending of Apostles; nay, Matthias had no imposition of Hands; and this was because the election of Apostles was no way to fall within the compasse of ordinary Church-power, nor to be followed. It would seem therefore, that it is made use of in this practice, to signifie, that it is a thing to be continued in the Church, and to be performed by ordinary Church-judicatories, and imitated by them.
If we consider the times following, it hath ever been practised in the Church. It's marked to have been the practice of the first two famous general Councels, as a mean usefull exceedingly for the good of the Church. The Nicaen Councel did transfer Eustachius from Berrhea to Antioch. Sozom. lib. 7. Cap. 2. And it's observed particularly of Gr… gorius Nazianzenus, that he was thrice transported: first, he was Bishop in Cappadocia, thereafter brought to Nazianz… ; and thereafter to Constantinople by the second famous general Councel, and it's marked to have been of great use to the Church. Cent. 4.15. 300. and to have been their common practice in this time. Socrates, lib. 7. cap. 35. doth for this very end, give many instances of this in several persons. At the beginning of the Reformation, it was one of the great means that was made use of by God for propagating the Gospel in severall places: the transporting, or removing of Ministers from one place to another was exceeding usefull: and what cruelty had it been to have refused the desire of people, seeking Ministers from those that had them? And how else could they have been supplied? And proportionably the same weight lyeth here in all times.
Asser. 3. Although in some cases this be for the good of the Church, and is to be practised by Church Judicatories; yet it is to be done with great singlenesse, tendernesse, prudence and caution, least that which of it self, being rightly managed, is a benefite to the Church, be turned to an abuse, and prove hurtfull to her.
These Cautions and Rules must be regulated according to particular circumstantiate cases, which cannot be numbred. Yet these things may be said,
1. That no self respect ought to have place here, but the greater good of the Church and advantage of the Gospel, is the great foreign whereby this is to be decided.
2. This generall is to be found out, by comparing of places and qualifications with respect to the number of the hearers, their qualifications as they are strong or infirm, tractable or stubborn, pure or corrupt; In respect of their stations, as they have influence on publick things or not, as they may have influence in communicating their light to other places; as the word in his mouth may be more readily and freely received without prejudice, and such other considerations of this kind: some whereof, are hinted in the close of the former Chapter concerning a Minister's Call at his first entry.
3 This comparison would not be considered between places, as if there were no tye standing between him and either of them: certainly there is more disproportionablenesse required to loose one from a charge, than would have cast the ballance between places at his entry. Also other means of a proportionable setling and providing of such a place, would be first seriously essayed and followed if they occur.
4. This would be endeavoured to be done by convincing reasons, so as (if possibly) they who have interest may be satisfied, if not in respect of their affection, yet in respect of their reason, to wit, that it is the more publick good of the Church.
5. No people ought to oppose the removall of their most faithful and beloved Ministers, when it's done upon convincing reasons. These people are content to yeeld to the removing even of Paul and Barnabas, who, no question, were most dear unto them. And certainly were there endeavours to convince on the one side, and an acquiescing to conviction on the other, it would look much more Christian-like, and prove much more usefull. And if this be a called-for duty, to wit, that a Church…judicatory remove one from a setled Congregation, upon such grounds, it must be a sin and an opposing of duty, wilfully to obstruct the same; and if it may be a Call of God, there is more need of conscience and submission here, to try if it be so or not, than absolutely to resolve a peremptory and pertinacious opposition to the same without any respect to the grounds thereof. And we conceive that the keeping of a right mean in this practice, and eschewing of extreams, might conduce exceedingly to the advantage of the Church: and it would be exceeding suitable to the unitie of the Cathol…ck Church and that communion that ought to be in her, and well becoming that Authority and care that is committed to Church-judicatories, that the severall particular Ministers were upon just grounds proportioned with respect to the edification of the whole. And so we have done with this particular relation.