2. But in judging of what is best for the church, I must take in every accident and circumstance, and look to many, more than to a few, and to distant parts as well as to those near me, and to the time and ages to come, as well as to the present, and not go upon mistaken suppositions of the church's good; he that doth not see all things that are to be weighed in such a case, may err by leaving out some one.
3. I would obey the magistrate formally for conscience sake in all things which belong to his office; and particularly in this case, if it were but a removal from place to place, in respect to the temple, or tithes, or for the civil peace, or for the preservation of church order in cases where it is not grossly injurious to the church and gospel.
4. In cases which by God's appointment belong to the conduct of bishops, or pastors, or the concord of consociate churches, I would _formaliter_ follow them. And in particular, if they satisfy me that the removal of me is an apparent injury to the church, (as in the Arian's times, when the emperors removed the orthodox from all the great churches to put in Arians,) I would not obedientially and voluntarily remove.
5. If magistrates and bishops should concur in commanding my remove in a case notoriously injurious and pernicious to the church, (as in the aforesaid case, to bring in an Arian,) I would not obey formally for conscience sake; supposing that God never gave them such a power against men's souls and the gospel of Christ; and there is no power but of God.
6. But I would prefer both the command of the magistrate, and the direction of the pastors, before the mere will and humour of the people, when their safety and welfare were not concerned in the case.
7. And when the magistrate is peremptory, usually I must obey him materially, when I do it not formally (in conscience to his mere command). Because though in some cases he may do that which belongeth not to his office, but to the pastor's, yet his violence may make it become the church's interest, that I yield and give place to his wrath; for as I must not resist him by force, so if I depart not at his command, it may bring a greater suffering on the churches: and so for preventing a greater evil he is to be submitted to in many cases, where he goeth against God and without authority; though not to be formally obeyed.
8. Particular churches have no such interest in their ministers or pastors, as to keep them against their wills and the magistrate's, and against the interest of the universal church, as shall be next asserted.
I have spoken to this instance as it taketh in all other cases of difference between the power of the magistrate, the pastor's and the people's interest, when they disagree, and not as to this case alone.
[349] Eph. iv. 12, 14; 2 Cor. x. 8; xiii. 10; Rom. xiv. 19; Rom. xv. 2; 1 Cor. x. 23; 1 Cor. xiv. 5, 12, 26; 2 Cor. xii. 19.
Quest. CIV. _Is a pastor obliged to his flock for life? Or is it lawful so to oblige himself? And may he remove without their consent? And so also of a church member, the same questions are put._
These four questions I put together for brevity, and shall answer them distinctly.
I. 1. A minister is obliged to Christ and the universal church for life, (_durante vita_,) with this exception, if God disable him not. 2. But as a pastor he is not obliged to this or that flock for life. There is no such command or example in God's word.
II. To the second: 1. It is lawful to oblige ourselves to a people for life in some cases, conditionally; that is, if God do not apparently call us away. 2. But it is never lawful to do it absolutely: 1. Because we shall engage ourselves against God; against his power over us, and interest in us, and his wisdom that must guide us. God may call us whither he please; and though now he speak not by supernatural revelation, yet he may do it by providential alterations. 2. And we shall else oblige ourselves against the universal church, to which we are more strictly bound, than to any particular church, and whose good may oblige us to remove. 3. Yea, we may bind ourselves to the hurt of that church itself; seeing it may become its interest to part with us. 4. And we should so oblige ourselves against our duty to authority, which may remove us.
III. To the third question I answer, 1. A pastor may not causelessly remove, nor for his own worldly commodity when it is to the hurt of the church and hinderance of the gospel. 2. When he hath just cause, he must acquaint the people with it, and seek their satisfaction and consent. 3. But if he cannot procure it, he may remove without it: as, 1. When he is sure that the interest of the gospel and universal church require it: 2. Or that just authority doth oblige him to it.