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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

way for clearnesse in the thing and for distinctnesse in the uptaking of it to make it the more intelligible to them to whom He writeth and to all that should read it He draweth it all up to three heads And there is a profitable use to be made of this for men in speaking and writing to be methodicall and orderly our Lords way of writing is no friend to confusion nor enemie to order if so be order be made subservient to edification and not to curiositie such is Christs order here and to that scope doth that recapitulation serve Heb. 6.1 and 8.1 And so are the writings of Paul often most exact in this Vers. 20. This verse containeth an explication of the mystery spoken of before in the Vision which Iohn saw at least of so much of it as is usefull and needfull to be known as usually He leaveth alwayes somewhat at the back of the Vision to be a key to open the rest So this serveth to open somewhat that is past something that is spoken in the seven Epistles to the Angels and several times hereafter There is something to be supplied here while He saith The mystery of the seven Stars which thou sawest that is I will shew thee or I will tell thee the mystery of the seven Stars c. as He saith Revel 17. I will tell thee the mystery of the woman that is I will let thee know what it meaneth Jesus Christ being the best Interpreter of His own mind condescendeth to open up so much of the mystery as was usefull and needfull 1. He expoundeth the Stars and then 2. the Candlesticks 1. He expoundeth the Stars The seven Stars are the Angels of the seven Churches that is the seven Stars signifie mean and represent the Angels or Ministers or Officers of the seven Churches for it 's a thing ordinary to call Ministers Angels Mal. 2.7 The Priests lips should keep knowledge and the people should seek the Law at his mouth for he is the messenger of the Lord of Hosts In the Original it is For he is the Angel of the Lord of Hosts So Iudges 2.1 it is said an Angel of the Lord came up from Gilgal to Bochim the word in the Original is a messenger came up one particularly sent for that earand Ministers are called Angels 1. For Gods speciall imploying them about His holy things beyond others 2. Because of that their sanctified station to put them in mind that they should be in their conversation Angelical 3. To make them to be received as Angels by others that is the dignity due to them By Angels here is not meant some more eminent nor another in these Churches such as the Lord Bishop but by Angels we understand all the Bishops and Presbyters that were over these Churches 1. Because when it is said the seven Stars are the Angels of the seven Churches it speaketh of them indefinitly whether they be moe or fewer and he faith not they are the seven Angels of the seven Churches as it saith the seven Candlesticks are the seven Churches but supposeth that the number is not so exact in the one as in the other for if the number of Ministers were definite as of the Churches Why should the manner of speech be different nor saith it the eminent Angels of the Seven Churches but indefinitly they are the Angels of the seven Churches As Philip. 1. He writeth to the Bishops and Deacons supposing a plurality of such in one Town lesse than Ephesus or others mentioned here Therefore 2. It is not to be expounded of one man as if some one man in each of these Churches had had the preheminence because our Lord writing to some of these Churches and directing the Epistle to the Angel speaketh of them as moe As when He writeth to Smyrna chapter 2. vers 10. He saith Fear none of those things which thou shalt suffer Behold the devil shall cast some of you into prison that ye may be tried which must relate primarily to the Ministers in Smyrna and supposeth moe Ministers than one and that in directing the Epistle to the Angel of such a Church he understood the whole collective body of Ministers and Church-Officers that afterward He distributes in moe individual persons See the Notes there and on chap. 2. vers 24. where the Church in Thyatira is distributed in three 1. In these who are polluted Members thereof 2. In these who were free of these pollutions called the rest 3. In the Ministers who are stiled You 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as distinct from the other two yet All in the plurall number 3. What is then to be understood by Angel of Ephesus and so of the rest we may learn from Acts 20.17 with 28. where Paul having the same businesse to do on the matter in recommending the care of that Church to some for preventing ills which He foresaw to be coming He calleth not One but the Elders of the Church of Ephesus and giveth not to One the charge or name of Bishop but to All of them He committeth it Therefore seing Paul comprehendeth all in his Sermon under that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 28. and would by writ as well as word done it we must so expound Iohn to do also though he write in a more obscure stile as best agreeth with this Prophecie For this Argument is sure These that Iohn wrote to under the name of the Angel of Ephesus and so of other Churches are these who have the oversight of and authority over these Churches But these are clear to be many Elders or Bishops Acts 20. c. Ergo c. Therefore take we the stile Angel to be collective i.e. to the Angels seing the stile as also the matter agreeth to all or Ministers of such a Church as suppose one were writing to a City governed by a number of Magistrates in an Aristocratick Government might it not be directed to the Magistrate of such a City and yet no particular person be pointed at but the whole be collectively understood and so we conceive it here Even as by one beast chap. 13. c. or head chap. 17. he doth expresse a Civil Government to wit of Rome before it was Monarchick so may he be understood to do by the figurative title Angel here though it be in the singular number Considering with all that the things charged on this Angel or required of him are such as agree not to one but to the collective body of Church-Officers together Beside moe Ministers there were than one in those Churches that is certain Either then they must be comprehended under the title of Angel or else taken in as contradistinguished from them with the rest of the Church But that will be found absurd that the Church and her guides should be some way contradistinguished and yet Ministers not to fall under that distinction for Stars they must be that is Angels or Candlesticks that is amongst 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

exceedingly presse a man Now both these are here a golden Candlestick there is its excellency in it self and thy Candlestick there is the Angels interest and propriety in it Both are set down to affect him the more And indeed a Church being in its blossoming and rising condition and all things seeming to go well therein even then to be threatned thus cannot but greatly affect the heart of a faithfull Minister To the third How can People be punished for Ministers faults Answ. If they were altogether innocent it might seem hard but when they also are guilty yea and it 's like here under the same guilt there is no wrong but it 's the correcting of two by one whip both Minister and People for their formality and resting in outward forms without power 2. Though People in one particular be innocent yet a Ministers fault may occasion a plague on the People who are guilty by other sins even as the fault of a Magistrate as we may see in Davids numbering the People and Gods plaguing him in the People for it though they were in much free from that particular sin and as sheep what had they done So when a Peoples outward profession or observance to the Ministery and Ordinances become the ground of a Ministers pride or boast they may by some confusion be put through other and so his pride and glory is stained and their hypoc●isie and formality punished even as on the other side a Peoples vanity of their Minister may have influence on the Lords blasting of him that it may be seen all flesh is grasse Which consideration ought to make Ministers and People walk respectively one to each other yet soberly left the Lord be provoked against both From this threatning Observe 1. That no Church or Minister hath a lease of a Church-state and the Gospel if they abuse it Ephesus is now no Church yea Israel was broken off 2. It 's one of the greatest threatnings that can be to be un-Churched Sword and Pestilence are not like it 3. It may surprise a Church in a very flourishing outward condition if love be wanting 4. Nothing hath more influence in procuring of judgement than coldnesse in love to God and others 5. The estate good or ill of Gods own People hath most influence on the continuing or removing of the Gospel It 's not for the guilt of Nicolaitaus or false Prophets that this is threatned but for their sin who once had love 6. Repentance and diligence hath great influence to prevent such a threatning 7. Ministers and People may have much influence on one anothers good or ill condition and sometime we may read our own distemper and scourge in the distemper of one another LECTURE III. Vers. 6. But this thou hast that thou hatest the deeds of the Nicolaitans which I also hate 7. He that hath an ear let him hear what the Spirit saith unto the Churches To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God THe sixth verse containeth the last thing that is comprehended in the body of the Epistle to Ephesus and it 's a kind of mitigation of the sharp reproof and threatning going before as He began with a word of commendation so he will close with it and will let them see that though He had marked their sin and reproved them for it yet He was the same in His love and had the same thoughts He began with towards them and it is in sum this for as much wrong as is in you and for as much as ye are fallen from your first love yet there is some sparkle of zeal in you ye have this good thing that the corrupt doctrine of the Nicolaitans which began soon to corrupt the simplicity and purity of the Doctrine of Christ is hated and abominated by you even as it is by Me. To clear this a little more we shall speak to these three things 1. What these Nicolaitans were 2. What this hatred was 3. How it was commendable or what is the ground on which it is commended For the 1. We shall consider first what the Nicolaitans were 2. What was the occasion and rise of their error or erroneous Doctrine For the first what they were There is not much recorded of them in Scripture yet it seemeth from all that is written of them being compared with what is written of them in this Chapter that they were such a sort of Schismatical Hereticks as had corrupt Doctrine in their mouths and corrupt and licentious practices in their conversations Therefore their deeds are spoken of in this verse and their Doctrine vers 15. both which are said to be hated of Christ there being a suitablnesse between their Doctrine and their deeds For the particulars of their Doctrine and deeds many are asserted by the Ancient but two things mainly are pitched on 1. In their Doctrine they opened a door to licentiousness and maintained that fornication and adultery were no sin and they cried down Matrimoniall chastity though called for and approven of God 2. In their practice without all respect to offence and scandal they lived as they lifted eating things Sacrificed to Idols a thing much stumbled at in those dayes abusing their Christian liberty to licentiousnesse and lousnesse taking advantage of and abusing the decree of the Apostles Acts 15.20 that Christians would abstain from pollutions of Idols and from fornication and from things strangled and from blood as if all these things had been of one and the same nature as indeed at that time they were all necessarily to be abstained from as if they had been of one nature These are granted by all to be the two main things that these Nicolaitans were guilty of though there be that add many moe as Epiphanius doth and if we look to the 14. and 15. vers of this chapter it is not unlike that the Lord points at these two faults for in the 14. verse He tells Pergamos that she had them that held the Doctrine of Balaam who taught Balac to cast a stumbling block before the children of Israel to eat things Sacrificed unto Idols and to commit fornication and in the 15. verse So hast thou also them that hold the Doctrine of the Nicolaitans which thing I hate Where they that maintained the Doctrine of Balaam and the Nicolaitans are the same and He meaneth as Balaam taught Balac to ensnare the Israelites by drawing them to their Idol feasts and commit fornication with the daughters of Moab So saith the Lord ye have the Nicolaitans that follow the same footsteps and teach the same Doctrine 2. There is more difference concerning the occasion and rise of this Heresie It is commonly and by the most part if not by all attributed to that Nicolas that Acts 6. is mentioned among the seven Deacons that were chosen to wait upon the tables and who gets there a testimonie that he was a man

who is a false Apostle and who a liar and they must judge what is scandalous in practice and so what is lawful or not otherwayes they can make no progresse in trial or censure for they must find such a thing to be an error or scandal and so not to be suffered in the Church 2. It hath reference to persons there is a Power in judging such and such persons to be guilty whereby they pronounce not only such Doctrine to be erroneous but such a Minister or person to be guilty thereof as is clear from the Text and so must judge what is proven or not and every thing tending to that as citing witnesses and parties hearing exceptions and answers c. 3. There is a Power of censuring a person found guilty These words thou canst not bear them c. thou hast them and sufferest them do import that as is cleared this having of them implying a fault which was that by their Authority such were not cut off from the Church which is the highest degree of ordinary censures for if it be a priviledge and benefit to be admitted to the visible Church and the Ordinances of Jesus Christ therein it cannot but be a high degree of censure to be cut off from both and yet this is implied here to be in the Power of these Churches and they cannot be conceived to have cutted off such from their society so as not to have had them or suffered them to remain therein but by this which we call Excommunication From which necessarily this followeth that not only the Church hath a Power of censuring but particularly of censuring thus by cutting off one from Church-membership and from the priviledges of the external Ordinances thereof this is called by our Lord Jesus Matth. 18 an accounting of one a heathen and a publicane 1 Corinth 5.13 a putting away of the wicked person from among them a cutting off of troublers Gal. 5.12 and Titus 3.10 a rejecting of them There is nothing almost more frequently and clearly held forth in Scripture than this both in Doctrine and practice The Lord hath furnished His Church with this Power to censure that He may preserve a Majestie in His Ordinances which appear to the most part but foolishnesse and weaknesse and that He may have weapons of His own kind to batter down the proud imaginations of Church-Members and revenge all disobedience as the Apostle speaketh 2 Corinth 10.6 for which cause he calleth it a rod 1 Corinth 4.21 and a punishment 2 Corinth 2.6 4. There is here a Power of ordering and making Laws of what concerneth the affairs of the Church as may be gathered 1. From this that they try Officers whereby it is apparent that the Church had her Laws in reference to the admission of Ministers before they could be accounted such and that these who were found by their trial to be liars should not be accounted Apostles or Church-officers otherwise Authority in the former respects would be maimed and defective 2. It may be gathered from this that they might conclude what was offensive and what not who was to be tried and upon what grounds when the trial was to proceed who and what was to be suffered in the Church and what not who might Preach and what might be Preached and in every thing that concerneth Doctrine Worship and Order according to the rule of the Word and the great end of the Ordinances to wit the edification of the People beside which there is no Church Authority any where it being a Power indeed but a Power given for edification and not to destruction 2 Cor. 10.8 and 13.10 This Power being exercised maketh decrees therefore such acts are called Act. 16.4 The decrees that were ordained of the Apostles and Elders and by Paul a setting of things in order 1 Cor. 11.34 And 1 Cor. 16. such were contributions for the poor orderlinesse for preventing of confusions in Preaching and Hearing calling of the people to Fasts as Act. 12.5 and 13.3 and Chap. 14.23 c. trying proving admitting or censuring of Officers and such like as in the Epistles of Paul to Timothy and Titus are clear The third thing we are to enquire for in these words is who are the proper and first subject of this Authority and Power And we Answer 1. negatively 1. The civil Magistrate is not the subject of this Power for they to whom Christ writteth these Epistles are the subject of this Power But the civil Magistrate is not the party to whom Christ writeth these Epistles as is clear and it can be alleadged by none Therefore it is clear that the civil Magistrate is not the subject of this Church Power Yet no question our Lord Jesus knew best to whom it belonged neither is it like when he accounts them to have Authority that he doth account them to have it from voluntary confederating for the time for he accounts their neglect of the practice of it to be a sin against the breach of their duty even as He quarrelleth with the Angel of Sardis for being defective in the Doctrinall part of his Ministery and He commendeth the Angel of Ephesus for his labour in Doctrine zeal and Discipline as duties equally belonging to the Ministery upon one and the same account And it must either be said that a Magistrate in his Election to be a Magistrate over a Church is necessarily to be qualified in reference to these affairs or that the Government thereof doth not belong unto him Or that one may be called of God warrantably to a Government over a Society and that in respect of things and persons of no les●e concernment than the civil State and yet it not be necessary that he should be qualified in reference thereunto which is absurd 2. We say that it is not the body and community of the Church and People to whom this Power is committed which appeareth thus 1. By the same Argument these are the subject of this Power to whom Christ principally directeth His Epistles whom He commendeth for the exercising of this Power and reproveth for the ommitting thereof But these are Church-officers contradistinguished from the rest of the Church as appeareth not only by the common Inscription unto the Angel of the Church c. whereby they are distinctly considered but also Chap. 2. Vers. 5. where the Church is distinguished from the Angel in the threatning I will remove thy Candlestick c. which saith that what He had spoken in the former commendation of that triall did peculiarly belong to the Angel whom He considereth as distinct from the Church spoken of under the terme of Candlestick Also in the Epistle to Thyatira the Officers are especially reproved as appeareth from vers 24. But unto you I say c. that is the Church-officers to whom He had been formerly speaking and to the rest in Thyatira that is the members as distinct from them It is hinted also in the Epistle to Pergamos as the

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 Common-wealths 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

no legall imputation to say so but if it be perfect then it is an instantaneous act 3. If it be continued then it is continued as if at first it were not a perfect imputation or perfectly imputed But that were to say that it is not imputation if it be continued as perfect then it is supponed to be instantaneous and past and what was said for Justification doth hold here Indeed if the meaning be that the Gospel doth continue to impute Righteousnesse even after Faith till the Believer be in Heaven and to account such a sinner just by vertue thereof That is truth But that speaketh the changed state of a sinner upon the account of an imputation and justification already so indeed the word of the Gospel continueth still to pronounce Believers justified upon that account and that imputation in its vertue never ceaseth But it cannot be said that the Word doth continue to justifie as justifying denoteth the changing of a persons state from a state of enimitie to a state of friendship even as an absolved Rebel or Debtor once pronounced free by vertue of such a persons intercession or Cautioners payment doth continue to be declared free that is his absolution continueth in force but properly the act of freedom or absolving doth not continue but is instantaneous upon the production of such rights To shut up this we may illustrate the way of Justification which is more clearly expressed in the Gospel under these expressions believe and thou shall be saved by comparing it with the more obscure and typicall expressions used under the Law for it is certain the substance is the same and what is our legall-righteousnesse was theirs and what was their evangelick-righteousnesse is ours also Now the terms or expressions of the Old Testament run thus Levit. 4. vers 3 4 c. When a man sinneth he shall bring his offering c. and he shall put his hand upon the head of the burnt-offering and it shall be accepted for him to make atonement for him c. In which words there is an expresse condescending upon the Lords side to propose something as a righteousnesse for a sinner which was to be accepted for him yet I suppose no Christian will say that it was the external sacrifice itself that was to be accepted for such nor that it was the act of the Faith of the offerer alone that was so accepted for then there needed no sacrifice but it behoved to be the thing typified by that sacrifice to wit the Sacrifice of Christ looked to apprehended and ple●ded by the Faith of the offerer that was so accepted Yet the external sacrifices in the Old are as expresly said to be accepted for a sinners Justification or as an atonement for him as Faith is said to be accounted for righteousnesse in the New and as it cannot be said that by vertue of Christs satisfaction or the Covenant with him it was procured that such performances and sacrifices should be accepted of themselves as the persons immediat evangelick-righteousnesse though their ceremonial Law was their Gospel So it cannot be said that there is any such bargain concerning Faith in the New Testament but that Christ apprehended by Faith is the Righteousnesse both under the Old and New Testament which is the thing we intend Concerning Repentance REpentance is much called-for in these Epistles and that with peremptory certification of coming wrath if the same prevent it not as we may see Chap. 2. vers 5. in the Epistle to these of Ephesus who look like a people real in the Work of God though under some decay It is also called-for from Pergamos vers 16. Yea Iezebel hath a door of mercy opened to her upon supposition of Repentance vers 21 22. This also is required of Sardis Chap. 3. vers 3. and of Laodicea vers 21. For clearing of which places and other truths concerning Repentance it may be enquired once for all 1. If Repentance be simplie necessary for preventing of wrath and obtaining of the pardon of sin 2. In what respect it is necessary and how it doth concur thereto 3. If to a Believers recovery after his sin the exercise of Repentance be necessary 4. If so what kind of Repentance For understanding of all we would premit that Repentance may fall under a threefold consideration 1. It may be considered as somewhat previous in time to the exercise of Faith and Pardon of sin This is properly legall-sorrow and is a common work of the Spirit which may be in one whose sins will never be pardoned it is therefore not of it self gracious although the Lord may sometimes make use thereof for a sinners humbling and wakening before his conversion This is not the Repentance that is pressed here 2. It may be considered as it doth not only follow pardon but also the intimation thereof so it is a melting of heart and a self-loathing that floweth from felt love as the promise of the Covenant is Ezek. 16.63 and 36.31 This is the melting of heart spoken of in that woman Luke 7. Who loved much because much was forgiven her vers 47. Neither is this that which is principally intended here 3. We may consider Repentance as a work of sanctifying Grace rising from the sense of by-past sin and hope of future mercy whereby the heart is both affected with indignation in respect of what is past and warmed with desire and love in respect of what it expecteth and so differeth from the first which ariseth from apprehended future wrath and from the second which floweth from self-received mercy This Repentance goeth alongst with Faith and the exercise thereof for the attaining of the hoped-for remission with a through impression of the freenesse thereof in respect of the persons felt sinfulnesse That is the sorrow after a godly manner which is spoken of 2 Cor. 7.11 and it is that which is principally intended here and in other places where Repentance is required in order to remission of sin In Answer then to the first Question We say that Repentance understood in the last sense is simply necessary for the obtaining of the pardon of sin so that without it no unreconciled sinner can expect peace with God which we thus make out 1. from severall places of Scripture and first by these places where the command of Repentance is prefixed to the obtaining of pardon and preventing of wrath and that by way of certification that if it be not remission is not to be expected as Acts 3.19 Repent that your sins may be blotted out which doth imply that without this the blotting out of sin is not to be expected otherwise the proposing of the blotting out of sin could be no great motive to presse the exercise thereof which is the Apostles scope as also Acts 2.38 Acts 8.22 and so in all other places where Repentance is pressed as a mids for attaining of that end 2. We may adde these places where the connexion between

themselves principall duties and great helps in all the practice of holinesse 3. He presseth these exhortations to duties with motives which comprehend both the prejudice of neglecting them and the advantage that cometh by the performing of them Again when He proposeth the offer of the Gospel and inviteth to believe as to the Church of Laodicea He doth 1. open their sinful dangerous and hypocritical case and battereth down the ignorant self-confidence which they had in their own formal profession And 2. He proposeth the right remedie to wit Himself and His benefits His imputed Righteousnesse which can only cover their nakednesse c. 3. He cleareth the terms upon which that gold and white raiment is obtained under these expressions of buying opening hearkening c. And 4. He doth most sweetly and yet most vehemently presse it partly by condescending friendly to counsel and intreat partly by making His offer large free and particular to any man that will open c. and partly by urging His call weightily and rousingly with a behold I stand as if after He had made the offer and had knocked He were now taking instruments in the consciences of hearers thereby as with a nail to fasten His invitation upon them and so pressing their closing therewith or otherwise assuring that He will leave this instrument upon record against them 11. We find what ever the case of the people be that He speaketh unto the up-shot and scope of His message is ever to perswade a closing of the treaty between Him and them Therefore when He chargeth with sin He leaveth not there but commendeth unto them Repentance and giveth a promise of welcoming of them upon that condition when He quarrelleth for hypocrisie and deadnesse in profession He proposeth Christ and adviseth to accept of Him when He exhorteth to duty as to Repentance and Zeal yet even then doth He propose Christs Righteousnesse as the only cure and cover of their nakednesse as in the last Epistle is clear whereby we may see 1. what a Ministers scope should be and whereat he should aim in conviction reproof c. and where he should leave his hearers to wit at Christs feet who is the end of the Law for Righteousnesse And it is not unprofitable even explicitly to make that the use and close of all 2. We may see that the Law and Gospel should be both preached and pressed together and that so as the one seem not to encroach upon the other And especially this would ever be clear that the weight of our peace with God doth not ly upon duties when they are pressed but upon the righteousnesse of Christ. As it is a great practice in a Christian to give the Law and Gospel their due place in practice so is it a main qualification of a Gospel-Minister rightly to ridd marches between the Law and the Gospel This maketh so much insisting in the Epistles to the Romans Galatians c. to keep Justification by Faith in Christ clear and distinct from Works and Duties even when they were much pressed and practised And it is no lesse dangerous to Professors to rest on Duties than to omit them and therefore the necessity of being denied to them in the point of Justification and of resting upon Christs alone is to be cleared and pressed by Preachers as a most necessary and fundamental thing 12. For this cause the nature of the Covenant and Justification by Christ are especially to be cleared where a Church is formall that is free both of errours in Doctrine and grosse scandals in practice and resting there wherefore we see that in the Epistle to the Church of Laodicea which is charged with neither of these our Lord doth most especially insist on this for the beating down of errour and banishing of grosse profanity are but as it were the taking-in the outworks of the devils kingdom therefore when these are gained the main batteries are to be directed against self righteousnesse hypocrisie presumption self-confidence c. that the soul may be brought to receive Christ in earnest and zealously and seriously to study holinesse without which a formal profession will be but as a stone of stumbling 13. We see that our Lord Jesus putteth together an intire mould of the whole Doctrine and practice of Godlinesse giving as at one view a sight of our naturall sinfulnesse and hazard and of the way how these may be remedied so that when He proposeth any quarrel He leaveth not off till He propose also the remedy presse dutie and close with some encouraging conditionall promise This is also profitable for a mixt Auditory especially at solemn times and other occasions wherein people are usually most serious and attentive to give together a view of the Doctrine of the Gospel so that when a conviction is pressed and the Hearer is made somewhat hot he may have some present discovery of the way which he ought to take and that he may either be informed or at least be put in mind of as much of the Gospel as may be a ground of his peace if it be improven though he should never afterward hear any more This we see was the Apostles way in their occasionall Sermons in the History of the Acts wherein the sum of the Gospel is usually comprehended and the Lord himself doth so with Nicodemus Ioh. 3. and though there be difference now in some respect where the Gospel is ordinarily and daily Preached so that this is not so necessary to be done alwayes explicitely as if they had never heard the Gospel before and although it becometh a Minister to draw his Doctrine from some particular Text yet considering that the generality of Hearers are very ignorant of the series of the Gospel and others are weak and inadvertent even in things which they someway know and considering withall that a Minister may have occasion by way of Reason Use Mean Motive Question or otherwayes to hint a view of the Gospel almost from any materiall Doctrine and that without any just imputation of impertinencie we conceive that generally and usually its expedient to follow this manner especially on the Lords Dayes which are most fit for Gospel-doctrines people being then for that end set apart and sequestred from their ordinary bussinesses and when the bodie of the most ignorant people are gathered together This way certainly by Gods blessing would look more like a mean of conversion and hath in experience been ordinarily found so than when now one point and then another are distinctly handled and so the one is either forgotten by the most part before they hear the other or at least is not so warm to them although they have the knowledge thereof And these things being the Text of the Bible to say so and the great subject and earand which Ministers have to insist on It ought not to be accounted grievous because of mens nauseating and loathing of them from the frequent mentioning of them seing to the

nearnesse to the Throne of God Ministers that have but eyes behind them so look upon the wayes of others and have not eyes within them to consider themselves are but in a great part blind-guides as Christ speaketh of the Pharisees Matth. 15.14 This having of eyes within as well as eyes without is expressed by the Apostle 1 Tim. 4.16 in that precept take heed unto thy self and to the doctrine and Acts 20.28 take heed to your selves and to all the stock c. Ministers that look to others would take their retirings to look upon themselves left they become strangers to their own condition and what is spoken of Ministers here is a duty well-becoming every Christian. LECTURE III. Vers. 8. And they rest not day and night saying Holy holy holy Lord God Almighty which was and is and is to come 9. And when those beasts give glory and honour and thanks to him that sat on the throne who liveth for ever and ever 10. The four and twenty elders fall down before him that sat on the throne and worship him that liveth for ever and ever and cast their crowns before the throne saying 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created IN this part of the Chapter we have the third part of this stately description wherein the Majesty of God is set out by the great work and task that these attendants of His to wit these four beasts and the four and twenty Elders have and that is the work of praise whereby both in their places concur to have Him exalted In the latter part of the 8. vers the four beasts begin and in the three verses following the four and twenty Elders go on In the Elders praise we may consider these two 1. The un-interruptednesse thereof and they rest not day and night saying c. this is to shew first the great matter of their praise that doth still continue they are furnished so with grounds thereof 2. It is to shew their diligence and seriousnesse in letting no opportunity of praise passe for praise being an affirmative duty we conceive that this practice is to be expounded according to the precepts of rejoycing alway and praying evermore 3. It may more especially set forth the diligence and seriousnesse that the Ministers of the Gospel are said to be furnished with according to the word Isa. 62.6 I have set watchmen upon thy walls O Ierusalem which shall never hold their peace day nor night c. The second thing in the●● praise is the matter thereof which is the ascribing to the Lord three of His own glorious and essential Attributes The first is Holinesse which is thrice repeated Holy holy holy Lord God c. this seemeth to be taken from Isa. 6.3 where the Seraphims begin their song with the same expression This sheweth 1. how infinitly and inconceivably holy the Lord is when once mentioning of this Attribute is not sufficient 2. It sheweth that no Attribute of God will have more impression upon a tender Minister that is near Him than His holinesse this affecteth the very Angels and the more near any is admitted to Him the more will this affect them 3. It sheweth that Ministers ought to be Angel-like in their speaking of God and that it is a main part of their task to hold forth His excellencie to others The second Attribute is the Lords Omnipotencie Lord God Almighty c. By which the Lord is conceived as infinitly above all and able to do all things as Iob speaketh Chap. 42.2 and it is both a notable ground of praise in reference to God and a comfort in reference to His People who have Him who is able to do above what they can ask or think Ephes. 3.20 covenanted to be their Almighty God even under that same consideration Gen. 17.1 The third Attribute mentioned is His Eternity in these words which was and is and is to come whereof often hath been spoken and it is here mentioned to advance the Glory of God infinitly beyond all created Idols who have had their beginning and are going on unto a decay and will ere long come to be destroyed but the portion of Iacob is not so who in all the tossings of the world continueth the same and of His years there is no end After this followeth the praise of the four and twenty Elders The beasts go before because they represented the Ministers and Guides as we said In it three things may be observed First The timing of their praise vers 9. Secondly Their practice vers 10. Thirdly Their verball expressions or song vers 11. The time of the Elders praise is And when these beasts gave glory honour and thanke to Him that sat upon the Throne who liveth for ever and ever they fall down c. In which words we may see first what the work of the beasts is This is set forth in three expressions 1. To give glory to God this is their acknowledging of the Majesty that is in Him and doth respect His own glorious excellencie The second is Honour this respecteth the relation that is between Him as Creator and His creatures who having their being from Him and standing in that relation to Him ought by that rye to honour Him The third is Thanks which looketh to former benefits freely received from Him by which there is an engagement put on them to be thankfull which here they acknowledge to be due when they can do no more The first thing in these words is the rise or the timing of this praise of the Elders to wit it is when those beasts give glory and honour c. Which is to shew 1. The orderlinesse of the Lords worship is His Church every one keeping their own place 2. It i● to shew that though every one be not a Preacher and in that respect admitted to such dignity and nearnesse with God as others yet all in the Church have ground and matter of praise and emploiment in their stations sufficiently to express the same to the commendation of the Lords grace 3. It sheweth also the sweet harmony that ought to be between Minister and People by their joyning in the same work And 4. it expresseth the great influence that Ministers example faithfulnesse and diligence will have upon the quickning and up-stirring of People to their duty for when the beasts begin then the Elders follow And it is like the silence and dumbnesse of many Ministers may also be the cause why many Congregations are silent and dumb in this respect And this may be a reason why Ministers are expressed by this title of living wights or living things as was formerly observed because not only they ought to be lively and stirring themselves but because by their livelinesse they have great influence on others to quicken them also The second thing in the Elders praise vers 10. is their

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