be cast out Norton Resp. P. 28. â—3 De Veritate talis Ecclesiae to nomine dubitare peccatum ducimus Q. 3. Quale saedus sufficit ad formam Ecclesiae R. Faedus implicitum sufficit ad esse faedus explicitam ad magis ordinatum esse desideratur Rutherford Plea Pag. 85 86. An explicite Vocal Covenant whereby we bind our selves by entring in a new Relation to such a Pastor and to such a Flock we deny not as if the thing were unlawful Nor deny we that at the Election of a Pastor the Pastor and People tye themselves by reciprocation of Oaths to each other the one to fulfil faithfully the Ministry he hath received of the Lord the other to submit to his Ministry in the Lord 5. Any Professor removing from one Congregation to another and so coming under a new Relation to such a Church or such a Ministry is in a tacite and virtual Covenant to discharge himself in all the Duties of a Member of that Congregation Norton Illius Ecclâ—siae constitutio quae uno in loco ordinario ad eultum Dei celebrandum convenire requeat ob suam multitudinem est illegitimâ— â— non tamen quoad â—jus Essentiam sed quoad adjunctum numerositatis Rutherford Due Right Pag. 301 302. 1. The ordinary Power of Jurisdiction because of nearest Vicinity and Contignity of Members is given by Jesus Christ to one Congregation in an Isle 1. Because that Church is a Church properly so called A Congregation is a Church wanting nothing of the Being and Essence of a Church Yet is it in compleat Lond. Minist Ius Div. Minist Part 2. P. 82. These Angels were Congregational not Diocesane Ib The Asian Angels were not Diocesane Bishops but Congregational Presbyters seated each of them iâ— One Church not any of them in more than One. See Mr. Hooker's Concession of many Meetings in one Church in Mr. Cawdrey's Review P. 148. Norton Resp. P. 99. Toti multitudini Ecclesiae competit examen Pastorum per mannuum impositionem eorundem ordinatio in Ecclâ—sia homogenea sed non in officium Ecclesiasticum quia officium Ecclesiasticum recipitur invocatione non ordinatione idque à Christo immediatè non à totâ multitudine Id. p. 100. Vicinis insuper ordinariè consultis in Ecclesia homogenea competit fraternitati auxilio Consilio Presbyterorum viciâ—orum prudentum aliarum Ecclesiarum P. 101. Populus in judicando dirigi potest ac ordinarie debet à judicio aliorum Pastorum Electionem vel praeâ—unte vel concomitante Requiritur Conâ—ilium aliorum Presbyterorum Prudentum propter insufficientiam in Ecclesia infirmiori Propter salatem in amplitudinâ— Consiliarii in Ecclesia instructiori in omnibus propter Communionem Ecclesiarum P. 103. Propositio illa Bâ—llarmini Non sunt veri Pastores qui non sunt à veris Pâ—storibus ordinati vera est ordinariè seâ— extra ordinâ—m minimè necessaria Juâ— Ib. p. 105. Quam vis in Ecclesia bene constituta non debet aliis quà m Presbyteris Ordinandi munus mandari in defectu tâ—â—eâ— idoneorum Presbyterorum potest non-Presbyteris mandari Ames In Ecclesia constituta actum ipsum ordinandi ad Presbyteros pertinere ultro concedimus P. 106. Toti multitudini Ecclesiae 〈◊〉 competit collatio potestatis claviuâ— in Ministrâ—s aut tota illa potestas quâ— Ministriâ— Officium Ecclesiasticum tribuit Against the peoples Power of the Keys Rutherford Peaceable Plea and in his Due Right of Presbyteries and many more have written at large and unanswerably taking the Keys for Government or Pastoral Administrations Rutherford's Plea p. 6. The Power of the Keys is given to the Church of Believers as to the end for the Edifying of the Body of Christ Eph. 4. * * Mr. Norton p. 45. Sin per Ecclesiam Representtaivam intelligitur Ecclesia talis proprie dicta h. e. Ecclesia virtualis vicâ—-Ecclesia Ecclesiam repraesentatam subjectivè repraesentans atque adâ—o vi delegationis habens potestatem â—arum negotia exâ—quendi jure Dâ—i hoc sensu simpliciter negamus Ecclesiam repraesentativam P. 4. Their Power of Chusing is a Power about the Keys but not of the Keys And it is common to all Believers who are not to take Pastors as the Market goeth upon a blind hearsay c. It 's commonly granted them that the people regularly should chuse their Officers where some unfitness of their own doth not forbid it but that necessarily they must consent to his Relation or else he cannot Exercise his Office on them And it is granted them commonly according to Cyprian's words that the people also have a great hand in the Rejection of unworthy Pastors and that in case they prove intolerable and they have no more regular way to depose them after sufficient patience and warning they must forsake them But none of these are Acts of Church Government no more than for a Corporation to chuse the Major or for the Servant while he is Free to chuse his Master or a Scholar his School-master or a Patient his Physicion or for the Soldiers to forsake a Traiterous Commander that would deliver up their lives unto the Enemy It 's one thing to be a Church Governor and another thing to chuse or refuse a Church Governor Dr. Owen was at last against all Governing Power in the people and for the Pastors Government only * * See Dr. Taylor 's 2d Disswasive very well on the Text Dic Ecclesiae Mr. T. Goodwin and Mr. Nye Pref. to Mr. Cotton's Keys p. 5. It 's no contemptible case that Mr. Cawdrey puts Review p. 151. Are not a company of Women with the Pastors a true Church having all things Essential to it And have they the Ordaining Admitting Governing power by Vote or not If not then is it not in a Church of Saints as such but in the true Governours by Office or in none ††Ibid p. 4. I must profess that Scripture and Reason speak so plainly that Pastors are Gods Officers to Rule Rulers must Rule and the Ruled obey that I admire that wise and good Men can find a temptation to err in so plain a case A Church in a Prince's or Noblemans House will consist of perhaps a Lord and Lady and their Children and a hundred or two hundred Servants Now can any Man think it agreeable to Gods Word that the Servants because they are the Major Vote and the Children aâ— Age with them shall question examine and censure by Excommunication their Parents and Rulers It 's a true and weighty Speech of Mr. Cawdrey ib. p. 155. These destructive courses of Levelling Church and State proceed from the placing of all Power Originally in the people It hath been made a Controversie whether Bishops or Pastors may Excommuâ—…te a Prince But if his own Family 〈◊〉 just and meet should be a Church â—…ave him Examined and Excommuâ—…ed by his own Servants out of that Family-Church methinks should seem a â—aâ—der case {inverted †} {inverted †} Jid. ibid p. 7. Coâ—ton Keys ' p. 33. The Brethren of the Church are the first Subject of Church Liberty and the Elders thereof of Church Authority And both together of all Church Power needful to be exercised within themselves * * Jid. ib. p. 3. Norton pag. 74 75. * * Iudicium de coercendo poenis corporalibus est Magistratus Iudicium de actionibus Pastoralibus praestandis an non est Pastoâ—um Iudicium de obediendo vel non obediendo est subditorum Dâ— Propriis actionibus unusquisque praejudicat officium discernendo See Mr. Norton at large proving that a Minister of a particular Church may not only by virtue of his Gifts and the common bond of Christian Charity but also by virtue of his Calling exercise in another Church the acts of his Office Charitativè non Authoritativè p. 76. c. 6. Of this see my Disput. of Ordination and 3d of Episcopacy * * Nort. P. 45. Si Ecclesia Representativa sumitur pro mutua consultatione consotiatione confoederatione Ecclesiarum particularium in Synodis per Legatos nova Ecclesiae forma non addita libertate Ecclesiâ— salvâ rem agnoscimus
of a further Agreement with those that have been their Ejecters They have agreed to take no Members out of any of your true Pastoral consenting Churches without a just hearing and satisfactory Reasons to them But I hope you take not all your Parishioners even Atheists Papists and Infidels for your Church Members Noâ— yet all your Auditors and Catechumens but only your Communicants And is it not better that they be Members of Nonconformists Churches than of none I have elsewhere cited you the Canons of a Council decreeing That if the Bishop of the place convert not any Heathens or Unbelievers and another convert them they shall be his Flock that did convert them in my Hist. of Councils Would they but first admit the Excluded to Publick Lectures where the Incumbent consenteth it would prepare the way for further Concord The Great Reconciler will in due time reconcile and closely Unite his own Amen Apr. 11. 1691. Ri. Baxter To the UNITED Protestant Nonconformists IN LONDON THough I was by the Confinement of decrepit Age and Pain hindred from having any part in the Form or Contract of your Agreement I think it my Duty to signifie my Sence of what you have done and by the Publication of my old Endeavours of that Kind to promote the Execution I greatly rejoyce in your very Attempt That God exciteth you to a practical desire of speedy healing our pernicious shameful Strifes Much more that you have so Skilfully made the present Plaister for the Wound No man doth any thing so well but it might be better done You must look that it should be assaulted by Cavil and Reproach Those that these Thirty Years have denied you Brotherly Communion with them will be loth you should be thought to have any Union among your selves And the Potent Schismaticks that to divert the Infamy from themselves have Stigmatized you with their own Name will be loth that your Concord should confute them while you offer your Reasons to prove that what they make necessary terms of Ministration and Communion would be to you if obeyed not medling with them no less than deliberate Covenanted Perjury or Lying and renunciation of repentance and amendment of Church-Corruptions and of the Law of Nature and Nations and the Kingdoms Self-defence they must stretch their Wits and gift of Tongue to make all this seem but a melancholy or feigned Fear and that it is but things indifferent that you refuse As they call me Antiepiscopal and against the Church because I would have more Bishops over a Thousand or many Hundred Churches than One and would have as many hands to do the work at least as are necessary to the Hundredth part of it and would have more Churches in a Diocess than one and would have Incumbents to be Pastors and Rectors But dreaming Men that build Cities or Travel in their Sleep can build more or go further in an hour specially if they lye soft in a University or a Great man's House than a waking Man can do in a Year or in his Life My own Judgment of Episcopacy and Church Constitution I have oft Published and you may see it in Lascitius and Commenius Books of the Bohemian Waldenses Church-Government Brethren I hope you fix not your Bounds of Pacification in the words or limits of this Form of Concord with a ne plus ultra Either when I am dead the Publick Church Doors will be unlock'd to your lawful Communion or not If yea it will be so great a Mercy that the Prospect of a Possibility of it will justifie my Publishing my old Reasons against unnecessary Antichurches or Militant contentious Gatherings But if God have not so much Mercy for this Land but that the Doors be lock'd up against desired Concord or Venient Romani our Foreign Jurisdiction men will prevail to deliver up the Land to a pretended Universal Foreign Power and make all believe that it is Treason to resist either a French or Irish Army if they be but Commissioned to perform it Then your Concord with such as are not Enemies to Peace will be a comfortable help to your patient Sufferings and may keep up some sparks of the Reformed Religion from being utterly extinguished And while you dwell in the Secret of the most High you may lodge under the shadow of the Almighty And may enter into your Chambers and shut the Doors on you for a little moment till the indignation be over-past and God be known by the Judgments which he executeth when the wicked are insnared in the work of their own hands Thus praying God to save you from violating the Concord you consent to and from being perverted by the ignorant Dividing sort of Teachers or People and that you will study Mr. Meade's Reasons against Division well and seasonably urged I bid you Farewel Your Quondam Fellow-Labourer Ri. Baxter London April 23. 1691. The Contents of the First Part. Chap. I. THe Necessity of Concord and Mischief of unnecessary Separations manifested in Twenty of the ill Effects Pag. 1. Ch. II. What is Incumbent on the Pastors for the Prevention and Cure hereof p. 13. Ch. III. The first Difference with the Independents Reconciled viz. Of the necessary qualification of Church Members p. 15. Ch. IV. The second Difference reconciled Of a Church Covenant p. 19. Ch. V. The third Difference reconciled Of the extent of a particular Church p. 21. Ch. VI. The fourth Difference reconciled whether a particular Church hath Power in it self to Ordain and impose hands on their chosen Pastors p. 23. Ch. VII The fifth Difference reconciled Of the first subject of the Power of the Keys Or of Right to Govern and Censure p. 25. Ch. VIII The sixth Difference reconciled Whether a Pastor of one Church may do the work of a Pastor in other Churches for that time being called to it p. 32. Ch. IX The seventh Difference reconciled Whether each particular Church hath Power to exercise all Government and Church Ordinances within it self without subjection to Synods or any other Clergy Governours as over them p. 33. Ch. X. The eighth Difference reconciled Whether Lay-men may Preach in the Church or as sent to gather Churches p. 38. Ch. XI The ninth Difference reconciled Whether the Parish Churches are true Churches p. 41. Ch. XII The tenth Difference reconciled Of taking Members out of other Churches and of Gathering Churches in other mens Parishes p. 42. Ch. XIII The sum of this Agreement reduced to Practice p. 55. The Contents of the Second Part. Q. 1. VVHat are the necessary terms of Communion of Christians as Members of the Universal Church p 62. Q. 2. What are the necessary terms of the Communion of Christians personally in a particular Church Q. 3. What are the terms on which Neighbour Churches may hold Communion with one another Q. 4. What are the terms of Communion between the Churches of several Kingdoms Foreign Iurisdiction is confuted in another Book Q. 5. What is the Magistrates
Chap. V. Difference III. Of the Extent of a particular Church THE third Point wherein they seem to differ is about the Extent of a particular Political Church viz. Whether it be a single Congregation or divers Congregations Whether the Ecclesia Prima or a particular Church of the first Generation as distinct from a Combination of Churches should be no more than can meet in One place and hold personal Communion in the Worship of God Here is an appearance of some difference but really none that will find a Reconciler work Some Presbyterians distinguish indeed between a Worshipping Church and a Governed Church and they would have a single Congregation to be one Worshipping Church but many conjoyned in their Pastors to be the first or lowest Governing Church But that is but in cases of necessity when there are not Elders enough in the single Worshipping Church So that really both Parties are agreed 1. That a particular Church may consist of One single Congregation if it be but furnished with more than one Elder for the work of Government Though for my own part I am quite out of doubt that where one man only is the Pastor or Governour of a Church that man only may Govern that Church and do the work of a Pastor to that Church 2. And they are agreed that a Church that doth not or cannot ordinarily meet in one place may yet be a true particular Church In times of Persecution when the Church dare not publickly appear or hath no capacious Rooms to meet in but are forced to meet dispersedly in Houses it may not only be lawful but most convenient for some that meet in one House and some in another and some in a third a fourth a fifth to be all united in the same Pastors that shall visit them severally as they see cause and have opportunity and rule them all And in a well ordered Church there is none denyeth but that in less Publick Meetings the Church may be distributed into several Houses and that the Aged Sick or Lame or any that by distance cannot frequently come to the same most Publick Meeting may yet have Chappels of Ease or be allowed to meet in Houses rather than not at all This all agree in And I think few Presbyterians if any will deny that it is most convenient regular and suitable to the Ends of a particular Church which is Personal Communion in Worship and Holy Order that where it can be procured the whole Church except the Sick or Lame or necessarilyhindered may frequently if not most usually meet in one Assembly So that either here is no work for a Reconciler or a very easie work For the Presbyterians say that a particular Church May consist of one Congregation and I believe they will say that ordinarily it is most fit and the Independents say It Must consist but of one Congregation or as many as May meet together for Personal Communion in Worship if they have Liberty but that this is not Essential to the Church Either then here is no Difference or if there be it is thus reconciled in a word The Presbyterians May be shall yield to the Independents Must be The Licet to the Oportet Secure them but of more than one Elder in a Church and I dare warrant you that all the sober Moderate Presbyterians shall readily and heartily yield to this They have no conceit that there Must needs go many Congregations to make a particular Political Church If any Presbyterians refuse to condescend so far for Reconciliation another easie remedy is at hand Let each have Liberty to hold that Church which in the extent is suited to their Judgment Let them that needs must have a Church of many Congregations hold it if the people do consent as few will so they will faithfully do the Pastoral work If they will joyn three or four Parishes together as the lowest Governed Church let them have their Liberty exercising just Discipline in them But let others also have their Liberty that think it meeter if not necessary that the Church be but of one Congregation The distance and quality of people may very much alter the case in this point In places where four Parishes at great distance would afford but enough for one particular Church if any such Parishes be it may be the more tolerable to have ordinary Meetings in the several Parishes for Worship and Discipline administred and sometime the Lord's Supper in a fuller meeting of all the Church But I hope we are in no necessity that this should be an ordinary case But Liberty in these cases may well be granted Chap. VI. Difference IV. THE fourth Point of Difference is Whether a particular Church hath Power in it self to Ordain and Impose hands on their chosen Pastors This Difference is easily Reconciled For 1. The Presbyterians hold that regularly it is fittest that the Pastors of divers Churches conjunct do Ordain because of the Interest and Relation which they suppose each Minister hath to the Church Catholick yet withal they deny not but he hath a true Ordination that is ordained by more than one Pastor of the same Church 2. Though they deny and justly that Imposition of hands in Ordination belongeth to the People yet they judge not an irregularity in that Ceremony of force to nullifie the calling of the Pastor 3. If a man that is duely elected and qualified be in Possession of the Ministry without a Regular just Ordination as if it were but by Ruling Elders or by one such with the people though such an Ordination is not to be it self approved of yet being upon a Doctrinal mistake we may well hold Communion with such Churches leaving the guilt of their Errour on themselves when we cannot remedy it 4. The Congregational Brethren hold that in case they have no Officers in that Church the Counsel and Help of other Pastors may and ordinarily ought to be made use of and that ordinarily they are not to be held true Pastors that be not Ordained by true Pastors and that in a constituted Church the Act of Ordination belongeth to the Presbyters and that the multitude confer not the Power of the Keys but Christ immediately And that the counsel of Neighbour Pastors is requisite not only to a weak Church because of their insufficiency to Judge but also for the safety of a well furnished Church by the Amplitude of Advice and in all Churches for the Communion of Churches And I think they grant it Lawful though not Necessary that these Neighbor Pastors lay on hands as well as counsel This much being Doctrinally agreed on our Practical Agreement is easie thus 1. Let the Doctrinal point of the Necessity of more Pastors to Ordain be let alone and left to each Mans Liberty it being no Article of our Creed nor a Credendum of absolute necessity and seeing the Congregational party hold that more from Neighbour Churches May
join in Ordaining and the Presbyterians hold that they Must in point of Duty in all reason the May be should yield to the Must And therefore let the Congregational de facto on their own Principles admit of Neighbour Presbyters herein If they will not yield in a thing by themselves confessed Lawful for the Reconciliation and Communion of the Churches the guilt of unpeaceableness will be theirs Especially while they have the Election of their Offices and no detriment is like to arise by it to their Churches 2. But if any of them have not so much love to Peace and Communion of Churches as to yield to this the Presbyterians can in consistency with their Principles hold Communion with them for all this as Churches though deficient having first disowned their disorder And therefore their Pastors may join with us in our Assemblies and we may as Brethren hold a loving correspondency though we own not their defects Other differences Doctrinally not the least there are among us 1. Whether a Man may not be Ordained a Minister sine titulo without Relation to a particular Church but to the World and the Church Universal And so 2. Whether such may not be Ordained without popular Election And 3. Whether therefore a Man be not sometime in time A Minister of Christ before he be The Pastor of this particular Church 4. And so whether the peoples Election be not only to make him Their Pastor and not A Minister of Christ in general 5. And whether such an Unfixed General Minister may not Preach Baptize and also pro tempore administer the Lords Supper yea and Govern a particular Church that pro tempore calleth him thereto the peoples call or consent being necessary for the Exercise but not alway to the Being of the Office or Intrinsick power As a Physicion licensed to practise in general must have Mens personal consent before he be Their Physicion But 1. These I cannot call properly differences between the parties because I think the Congregational are not themselves agreed about them 2. If they were yet they are such whose practice our Reconciliation is not much concerned in Let every Man in these Opinions be left to his liberty and it need not hinder our Agreement or Communion For my own Opinion about most of them I have expressed it Disput. of Church Government 1. and 2. and about some more of this nature Chap. VII Difference V. THE Fifth point of Difference is about the first subject of the power of the Keys Or more plainly and limitedly of the Right of Church Government and in particular of Censures And here the difference seemeth greater than in any of the rest And with some it is so Some have made the Congregation by a Major Vote the Governours of the Church Against this as intolerable we have much to say 1. There is no power but of God But the power of Church Governing is not given to the people by God therefore it is none The Minor is good till a power be proved and the peoples Commission produced which never yet hath been attempted with any considerable appearance of Truth Obj. The Keys were given to the Church in Peter Mat. 16. Ans. 1. The most learned and moderate of these Brethren say that There is no such thing as a Lawful Representative Church therefore Peter was none 2. It lyeth on them to prove that Peter represented the Major Vote of a Congregation in receiving the Keys Till they have proved it we take them to have said nothing It sufficeth us for a disproof 1. That no such thing is spoken 2. That the Keys of the Kingdom are in Scripture phrase significant of Stewardly Government which is in Scripture assigned to the Pastors over the people 3. That Peter was not a private Member himself much less a Congregation but a Pastor and a single Pastor Bishop or Apostle 4. That the same power is elsewhere given to all the Apostles Iohn 20. 21. but not to private Members or to Congregations of such 5. That Iohn 20 21 22. the power is described to be a power of Remitting and Retaining Sins annext to their Ministerial Mission and therefore such as belongeth not to private Men. Obj. 1. Cor. 5 4 13. The Church is commanded to deliver the Incestuous person to Satan and to put away the wicked person from among them Ans. 1. That was but Executively Paul having himself most solemnly past the Sentence v. 3 4. For I verily as absent in Body but present in Spirit have judged already as though I were present concerning him that hath so done this deed Paul you see doth judge And that in the Name of our Lord Jesus Christ when ye are gathered together and my Spirit What then doth he decree to do with the power of our Lord Jesus Christ to deliver such an one to Satan c. which with the Excommunication it is most probable contained a Corporal miraculous penalty as Elimas was struck blind and Ananias and Saphira dead c. so that to deliver is the act that Paul himself resolved to perform at their meeting The Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not I have judged concerning him but I have judged him even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to deliver such a one But if any will rather take delivering here to be the Churches act than Pauls yet it is plain that it is after his Judgment or Sentence or Condemnation as the Syriack hath it and therefore that it is but 1. The solemn declaration 2. And Execution of the sentence already past 2. But if Paul had left the Work to them he wrote to there would have been no proof that the Censure had been committed to the people Here are two works to be done The Sentence and the Execution that is avoiding Communion c. and accordingly two parts of the Church to do it the Pastors to Censure and the people to Execute it by actual avoiding or putting away Now if Paul write to an Organized Governed Society to deliver to Satan and put away no Man can hence prove that he committeth the same parts of the work equally to all the parts of the Society No more than he can prove if the Prince write to this Burrough to cast out a turbulent Member that he intendeth to equal the people with the Magistrates in the work or to commit the same part of the work to one as to another But rather it plainly importeth and no more that every Man in his place obey the command Obj. Matth. 18. Tell the Church authorizâ—th the people Ans. 1. It is incumbent on the affirmers to prove that it is the whole Body of the people that is there meant And some think this Argument disproveth it That Church which must be heard must be told If he hear not the Church But the whole Congregation is not the Church that is to be Heard therefore it is not the
Church that is to be told The Major seems plain because else the Equivocation in the word Church would make the matter not intelligible The Minor they prove because the whole Congregation cannot speak and be heard without confusion Nor are the Representers of the people in speaking If they be then here 's a word for a Ministerial Representative Church 2. But yet for my part I shall yield that it is this whole Congregation that is here meant that must be told But my answer then is the same as the last to the last objected Text It is the same Church that hath Officers and People the same Body that hath Eyes and Ears and Hands But it doth not follow that the Ears and Eyes and Hands are the same Members Or if the Man have a command to Hear See and Work that he is therefore commanded to do all these by the same Parts The Church may first Hear by her Officers and lastly Hear by the Congregated people and Execute by them and yet not Censure or Admonish or Absolve by them All the Church must hear at last and each part do its proper work in casting out Arg. 2. If God have made the Pastors the Stewards Overseers and Rulers of the Churches commanding them to Rule well and the people to Obey them as their Rulers then is it not the people that God hath made the Rulers But the Antecedent is express 1 Cor. 4. 12. Heb. 13. 7 17 24. Acts 20. 28. 1 Thes. 5. 12 13. 1 Tim. 5. 17. and 3. 1 5. 1 Pet. 5. 1 2 3 5. It is intolerable abuse of Scripture to suppose that it is so self-contradictory as to make the same persons the Rulers and the Ruled and to command them to obey others as their Rulers whom it would have to Rule them and be obeyed and to command them to Rule well whom it would have to be subject Arg. 3. To be briefer in the rest This Doctrine of popular Rule destroyeth the very Essence of a Political Church For as in a Civil Political Body the Pars Imperans and Pars Subdita are Essential to it so are the Ruling and Ruled part in a Political Church So that the Being is gone and the Body dissolved into a Community or ungoverned Company if the Governing part be taken down As here it is For the people are made Governours whom God never made so and so indeed are none And the Officers being a few to the people are supposed to be subject Arg. 4. And this course introduceth having destroyed that of Gods Institution a New Species of a Church Arg. 5. And it setteth the people on a Work that they are uncapable of Their parts allow them not to judge some cases but secondarily as obedient to their Guides as some Heresies against the Original Text c. Their Callings and Necessities allow them not time for all that work that to a faithful Government is required it being such as taketh up with Ministers a great part of their time Arg. 6. And it setteth up an hundred and one to be Governours of â—nâ—…ty nine without any Scripture command or president if not to the oppresâ—… or dividing of the Church Where did Men go to Voting in Scripture for Acts of Government And where find we that the lesser part are to be Ruled by the greater What if the lesser part be the wiser or in the right and say as God saith in judging of a Heretick or such like and the greater part be more ignorant and partial and contradict God and cast out an Orthodox Man as an Heretick By what Word of God are the smaller number bound to take them for their Rulers that can but get the casting Voice But yet though some do thus differ from us in the Essentials of Church Policy we are here in no danger I think of a continued distance from the Congregational party but may quickly be Reconciled if indeed there be any real difference among us For 1. The Brethren that we have to do with do expresly reject and write against this Doctrine as Brownism it is their own word which say they doth in effect put the chief if not the whole of the Rule and Government into the hands of the people and drowns the Elders Votes which are but few in the Major Vote of theirs And they give unto the Elders or Presbytery a binding power of Rule and Authority proper and peculiar to them 2. It is usually confessed by the most Learned of them that the Elders are the Rulers of the Church for the express Scripture cannot be denied and that say they two or three or more select persons should be put into an Office and be trusted with an intire interest of Power for a multitude to which that multitude ought by a command from Christ to be subject and obedient as â—o an Ordinance to guide them in their consent and in whose sentence the ultimate formal Ministerial Act of binding or loosing should consist This power must needs be esteemed and acknowledged in these few to have the proper Notion and Character of Authority in comparison of that Power which must yet concur with theirs that is in a whole Body or multitude of Men which have a greater and nearer interest in those Affairs over which these few are set as Rulers And as long as they confess that the Pastors are the Rulers and the people must obey I think in sense we are agreed 3. And though many of them say that the Power of the Keys are in the Church or people yet they usually tell us that it is but Priviledge and Liberty which they mean by Power and by Keys and that as distinct from Authority So that it is but a misuse of Terms and a false Exposition of a Text that they are guilty of rather than an Error in the thing it self 4. And they confess also that this power of the Pastors they have immediately from Christ in respect of a mediation of delegation or dependance on each other and are the first Subjects of the power allotted them They say that the Office of Rectors is received immediately from Christ and to be exercised in the Name of Christ and that it is the Designation of the person that is from the Church but the Application of the Office from Christ. Mr. Noxton addeth p. 75. Distinguâ—ndum accurate inter officium ipsum conjunctionem personae cum officio Officium est à Christo conjunctio talis personae cum tali officio est ab Ecclesia Christus confert authoritatem illi personae quam eligit ad hec munus quasi praesentat Christo Ecclesia that this is the very truth supposing Ordination also to have its place I have manifested Disput of Ordinat The truth is the people have not the least degree of Governing Power but each man of Self-government and Parents and Masters of Family-government It is Christ
agreed that the Pastors a the Rulers and the people the Ruled that must obey and that the peop must be governed as rational free Agents and have a Freedom from Arbitraâ—â— Government and from all Commands or Sentences that are contrary to 〈◊〉 Word of God but not a Freedom from Obedience nor from the Blessing of P storal Conduct And we are Agreed that in order to Unity the Major Vo in lawful things must be submitted to and that a Minister having enterâ—… his dissent may forbear such reproofs or censures of a Heretick or Impious ma as would break the Peace of the Church and do more harm than good becau of the peoples sinful adhering to him so be it they own not the sin it seâ—â— nor do thus ordinarily to the excluding of Discipline For then I would leaâ—… that people What farther need then of a Reconciliation in order to our Coâ—…munion If any will not take in or cast out a Member without the peopâ—â— Major Vote let them take their Liberty And if any people had rather trâ—… their Pastors and Delegates with this Care and will more acquiesce in thâ—â— Judgments till they see cause to suspect them let them also have their Libâ—â—ty we can do nothing against the peoples wills but by proposal And if the pastors and people consent in these modal or circumstantial things it little concerneth Associated Churches Let this therefore be unmentioned and we are Agreed Chap. VIII Difference VI. THE sixth Difference is whether a Pastor of one Church may do the work of a Pastor in other Churches when he hath their consent and call Some have made a stir about this and dream'd that a Pastor may Preach out of his own Church but only as a private man and therefore may not Baptize Administer the Lord's Supper or exercise Discipline in any other Church But the Learned and Sober part of the Dissenters are become Consenters in the most of this so that here is little work for a Reconcilement For they confess that Ministers may as Ministers Preach and Administer the Sacraments to other Churches Indeed they say that this is only Charitativè not Authoritativè Herein they mistake For though such have not a stated Authority over another Church yet have they a temporary Authority as they are called For he that hath the Call and Power of Office and a Call pro tempore to exercise that Office hath Authority to exercise it and doth exercise an Authority for the Office essentially is an Authority But every true Minister of Christ that pro tempore is called to the Ministerial work in another Church hath an Office which is Authority and a call to exercise it Therefore But saith Mr. Norton p. 83. Hence it would follow either that there are occasional and partial Ministers pro tempore or that the same man is the fixed Minister of many Churches at once or that he is not the Minister of that Church where yet he hath Ministerial Authority Ans. None of all these will follow But only this that he that is either a stated Minister in the Church Universal or also a fixed Pastor of a particular Church may also be the temporary Pastor of another particular Church As a fixed Physicion of one Hospital or Schoolmaster of one School may upon a Call both Charitativè Authoritativè be for a Day or a Week the Physicion of another Hospital or the Schoolmaster of another School It is a contradiction to say He may exercise his Office and not Authoritatively Obj. But saith Mr. N. the Minister of this Church is not the Minister of another Church by the constitution of the Holy Ghost by whom every Minister is tyed to one certain Flock Ans. 1. A great Errour There should yet be general Ministers in the Church that should be itinerant and no more fixed where the Churches state so requireth it than Paul Barnabas Apollo Titus Timothy and abundance more then were Your own Argument is Pag. 80 81. Ex analogia Potestatis Ministrorum erga alias Ecclesias cum Potestatè Ministeriali erga omnes gentes sive omnem Creaturam Si Ministri Ordinarii virtute instituti habent Potestatem Ministerialem non Ecclesiasticam modo debito erga omnem creaturam habent aliquam Potestatem Ministerialem Ecclesiasticam modo debito erga omnem Ecclesiam At c. What need we more Is not Potestas Ministerialis Authority Then I know not what Authority is Authority is either Rational ex virtute aestimatione donorum or it is Imperial or Official which in all subordinate Officers is Ius agendi actus ejus Officii Ministerial Power is Ius Ministrandi Ministerial Authority is Ius Ministrandi Therefore he that hath Ministerial Power hath Ministerial Authority 2. No Minister is so tyed by the Holy Ghost to one certain Flock any more than one Schoolmaster or Physicion as not to exercise his Office by Authority pro tempore in another Flock when he hath a Call Charity and Authority go together Charity obligeth him to exercise his Office that is his Authority The rest of the Objections there an ordinary Reader may answer without help But yet here is nothing to hinder our Communion For 1. They grant us in Substance what we desire that is the temporary exercise of the Ministerial Office to the World or to other Churches according to their Capacities 2. If yet there be any difference in Principles let them that think Ministers have no Power out of their Congregation practice accordingly and stay at home Let them give us our Liberty in this and take theirs and the matter need not hinder our Communion Chap. IX Difference VII THE seventh Difference is about the Power of a particular Church to exercise all Government and Church Ordinances within it self without Subordination to Synods or any other as extrinsick Ecclesiastical Superiour Governours This is Pleaded for by the Independents in ordinary cases whence Mr. Cotton owns the Name of Independency Keys P. 29. 53. saith he A Church of a particular Congregation consisting of Elders and Brethren and walking in the Truth and Peace of the Gospel as it is the first subject of all Church Power needful to be exercised within it self So it is Independent upon any other Church or Synod for the exercising of the same Some of the Episcopal and Presbyterians deny them this and affirm that Synods are a Superiour Power and that particular Congregations without the lower sort of Synods called Classes may not Excommunicate and that in an ordinary Regimental order Congregations are under the Government of Synods and consequently say the Episcopal of the Heads of those Synods But the more moderate both Episcopal and Presbyterians hold that Synods oblige directly but gratia Unitatis Communionis Ecclesiarum and not directly by a Superiour Governing Power So Bishop Usher profest his Judgment to me and that a particular Bishop or Church was not subject to a Synod as their Superiour Governour
such as expect the very Syllables of the Assertions in the proofs Therefore for brevity I take it to be the better way â—â— this time to offer here a full sufficient proof of any one of these Assertions which shall be questioned to such as shall soberly demand it A Servant of Christ for his Churches Unity and Peace Richard Baxter Acton Nov. 2â— 1688. Q. SEeing you have oft affirmed publickly that the Terms of Concord among Christians are easie to be known if their unwillingness to practise them were not the hinderance you are desired to answer these Questions following 1. What are the necessary Terms of Catholick Communion of Christians as Members of the Church Universal 2. What are the necessary Terms of the Communion of Christians personally in a particular Church 3. What are the Terms on which Neighbour Churches may hold Communion with one another 4. What are the Terms of Communion between the Churches of several Kingdoms 5. What is the Magistrates Power and Duty about Religion and the Churches and Ministers of Christ I. It is to be understood that the Universal Church is considered as Spiritual or as Visible As Spiritual it is the Universality of true Spiritual or Regenerate Believers as Headed by Jesus Christ. As Visible it is the Universality of the Baptized or Professors of true Faith as Headed by Christ the Author and Object of that Faith And accordingly Christians are to be distinguished And that the Question is of the Visible Church and Christians 2. This being supposed I answer that Catholick Visible Communion consisteth 1. Fundamentally in being all Baptized or entered into the same Covenant of Grace with God the Father the Son and the Holy Ghost and so being joyned to the same Head and entered into the same Universal Body and professing the same Faith and Love and Obedience contained in that Covenant and not falling away from that Profession or any Essential part thereof 2. And consequently that we all acknowledge the extraordinary Ministry of the Prophets and Apostles and receive their Testimony and Doctrine recorded in the Sacred Scriptures At least the foresaid Essentials of the Covenant and so much more as we understand and are convinced to be Canonical Scriptures or written by the Inspiration of the Holy Ghost 3. And also that we acknowledge a stated ordinary Ministry in the Church appointed by Christ to Disciple and Baptize the Nations of the World and then to teach them to observe all his Commands And that we profess our willingness to join in Christian Assemblies under the conduct of such Ministers for the worshipping of God and furthering our own and others Salvation if we have opportunity so to do And that we do accordingly II. Q. 1. We speak only of Visible Christians in this second Question also of Church Communion 2. A Particular Church signifieth either 1. A Community of Christians agreed to live under Pastoraâ— Guidance before they have a Pastor or have practised that agreement This is not the Church here meanâ— 2. Or a Political Society of Christian Pastor and People professedly associated for Personal Communion Exercise of these Relations as such in the publick worshipping of God and for the furtherance of Love and Obedience in each other The Ends difference it from all Civil Societies of Christians and from the associations of many Churches for Communion by delegates The necessary Terms of this Church Communion are these 1. The Pastor whether one or more must have all things essential to his Office 1. As to his Qualifications that is 1. That he understand at least the Essential Points of Christianity and Church Communion 2. That he be able to teach them to others in some competent degree 3. That he be willing to do it and this for Gods Honour the Churches Good and Mens Salvation 2. As to his Call that he have a true notification of the will of God that he should undertake this Office which is ordinarily done 1. By the Ordination that is the Approbation and Investiture of Bishops or Pastors 2. And in this case of his relation to a particular Church by the peoples consent All this in truth is needful before God and in Appearance and Profession before the Church 2. The People must be Baptized persons Sacramentally engaged into Covenant with God the Father Son and Holy Ghost and such as have not professedly deserted that Covenant by Apostasie nor are proved before a lawful Judicature to be deserters of any Essential part thereof Whether open professed Covenanting may not serve without Baptism in cases of Necessity where Baptism cannot be had is a case so extraordinary that we need not here meddle with it 3. He that was Baptized in Infancy and yet having opportunity at full age doth make no Profession of Christianity nor own his Baptismal Covenant openly by word or deed is to be numbered with Deserters 4. Though the most plain and open profession is usually best where it may be â—ad yet a profession less explicite may serve to the being of Church-members such as is their actual joyning with those Churches who purposely assemble to make publick profession of the Christian Religion Faith Love and Obedience 5. There must be also a signification of consent to their particular Church-Relation either more express and plain or at least by such actions which may be reasonably presumed to signifie it As ordinary joining in Church-worship with that particular Church and submitting to the necessary guidance of the Pastors 6. He that thus consenteth to his Relation to the Pastor and that Church is a Member though he consent not to the Membership or Presence of many particular Members thereof Because they are but Integral and not Essential parts of the Church 7. But if a usual mixture in the Assemblies of Hereticks or Strangers which are not Members of that Church or any other confounding cause do give the Pastors sufficient reason to call all or part of the people to an express signification of their consent to their Relation to put it out of doubt they that causelesly refuse such signification do seem to deny their consent and allow the Pastor and Church to judge of them accordingly 8. The office of the Bishops or Pastors is subordinate to the Teaching and Interceeding and Ruling office of Christ And their work is to Teach the people the Word of God to be their Mouth and Guide in publick Worship in Prayer and in Thanksgiving and Praise to God and to administer his holy Sacraments and to exercise that Power of the Keys which Christ hath committed to their trust in the Prudent and cautelous use of Church-Discipline And all this according to the Laws of Christ recorded in the holy Scriptures These therefore must be the Works and Ends for which these Churches must professedly assemble Especially on the Lord's Days which are separated to these holy Uses 9. The General Command in Nature and Scripture that all be done to Edification decently and
but in words or very narrow seem more material wide and dangerous than they are and shall hereupon proclaim their Brethren to be heretical or blasphemous and use to revile them and renounce Communion with them and would silence the Pastors if it were in their Power These under the Name of the Ministers of Christ do powerfully militate for the Devil against the Love and Peace of Christians and are the pernicious Incendiaries in the Churches of Christ. Q. 5. What is the Magistrates Power and Duty about Religion and the Churches and Ministers of Christ Answ. I shall say more as to their Power than as to their Duty because I know not how it will be endured or how that counsel will be taken or followed which is not desired It more concerneth us to consider of our own duty to them 1. All the forcing Power about matters Ecclesiastical whether by corporal Penalties or forced Mulcts belongeth only to the Magistrate Besides what Parents and Masters may do And if any Pastors use it it must be as Magistrates receiving it from the Soveraign And the Sword is so unseemly in a Pastors hand and so ill taken by the people and so adverse to the persuasive Loving Government which he must exercise and hath ever been of such unhappy effects to the World that it were to be wished that Princes would keep their Sword from the Clergy to themselves and commit it to such Officers as have not so much other work to do and are not so likely to abuse it 2. If any Pastors will declare that Princes are bound to punish men meerly as Excommunicated by them without any tryal of the Cause before themselves or Officers and will Excommunicate Magistrates for not Imprisoning Banishing or Burning or otherwise afflicting those whom the Clergy have Excommunicated or judged to be so used Much more if any will teach and declare that Excommunicate Kings are no Kings yea though a Foreigner that hath no Power over them Excommunicate them or that they may be kill'd as Tyrants or that the Pope or any other have Power to depose them and dispose of their Dominions see the Council at Lateran under Innocent 3d. Can. 3. and the Council at Rome under Gregor 7. If such be Subjects they are injurious to the Civil Power If they are Foreigners they are open declared Enemies 3. The Office and Power of Kings and other Magistrates is from God and their lawful Commands are to be obeyed for Conscience sake and not to avoid their Punishments only 4. Their Office is to promote Obedience to God and to his Laws by making Subordinate Laws of their own and to be a terrour to Evil-doers and a Praise and Encouragement to them that do well 5. The Clergy as well as others must be subject to Kings and Magistrates Nor is it tolerable Doctrine which would exempt their Persons or Estates except it be by the King's consent 6. Princes must not only promote natural Obedience to the true God but also the special Faith and Obedience of the Gospel by means which are suitable thereunto 7. Princes may make Laws forbidding the Publication of all pernicious Damning Doctrines and the Practice of Idolatry and of all great and notable Crimes against the Law of God and may Correct the Offenders by convenient Penalties with Prudence and Moderation 8. If heretical covetous or lazy Pastors corrupt God's Word and Worship notoriously or neglect their certain Duty to the betraying or endangering of the Flocks or are persons uncapable of the Office the Magistrate may drive them on to their Duties and moderately and prudently punish them for their negligence and unfaithfulness and may forbid the uncapable to exercise that Office 9. Such Circumstances of Worship and Orders of Assemblies before instanced as are fit for Common Determination and Agreement in all the Churches being such whose Determination is not proper to the Pastors Office may on moderate terms and by religious advice be determined of by Magistrates And all their lawful Determinations must be obeyed 10. There needeth not the device of Popes or Patriarchs to call Councils or to keep Peace among the Pastors of the Church For the Magistrate must do it as a great part of the work of his Office Every Soveraign may call such Pastors unto Councils as are his Subjects And several Princes by agreement may call their respective Subjects together when there is Cause And proper Universal Councils as is shewed are things which never were known nor are not to be expected And it must be a very extraordinary necessity which must warrant the Pastors of several Kingdoms to hold Councils together when they are forbidden by their Kings Princes also may correct Church-Tyrants and Usurpers and Destroyers of Faith or Piety or Peace They ought to restrain such Pastors as would raise Seditions or Rebellions or Persecutions of the Innocent or that pretend Religion for the open and obstinate revilings of their Brethren and are proved to be unquiet Firebrands to kindle Dissentions and destroy Mens Love to one another or arbitrarily to oppress the Flocks 11. When any question Who must be Iudge in cases of Heresie Infidelity or Idolatry as divulged or practised the true answer is obvious and easie 1. In regard of publick Ecclesiastical judgment and the Sentence of Excommunication or Absolution the Pastors of the Church are the proper Judges by virtue of the power of the Keys 2. In regard of publick civil judgment in order to corporal forcible punishment or impunity as there is just cause the Magistrate is the only publick Judge 3. In regard of that private judgment of discerning by which every rational person must know his own Duty both to God and Man and discern when and how far to obey Man without disobeying God every such rational person is a Iudge that is a Discerner of what he ought to do And Christ always the final Judge 12. Yet may not the Magistrate invade the Pastoral Office it self nor Ordain or Dâ—grade Ministerâ— in that Spiritual Sense as it is committed to Church-Guides nor Administer the Sacraments nor exercise the proper power of the Church Keys which Christ committed to Church Officers by such Excommunications or Absolutions as are proper to that power nor may they hinder the â—astors from the due performance of their Office in matter or manner Nor forbid the necessary Preaching of the Gospel or publick worshipping of God by all or any of his Ministers But are bound to promote it with studious diligence as Patrons of the Church 13. But if they should forbid us the necessary Preaching of God's Word or necessary assembling for God's publick Worship as we must not account those seasons and circumstances necessary which are unnecessary so that which is necessary indeed we must not desert till we are disabled to perform it seeing it is greater Sacrilege if we alienate a person consecrated to God in so sacred an Office than if we should alienate conseorated Goods
our constant enmity to Schism and that it is they that drive us away and not we that are driven that are the Schismaticks in England as I proved in a Writing called A Search for the Schismatick To humble them that are the Cause it is still necessary to shew the Evil of that Sin It made not the Apostles Schismaticks to be cast out of the Synagogues no nor Paul for separating the Christians from the blaspheming Iews into the meeting in Tyrannus School 2. And the surviving of the Old Sectarian spirit of Division maketh it a Duty to shew still the Evil of it Some cannot endure to hear those former Miscarriages blamed but by enmity to repentance make them their own and encourage the Evil spirit of Division And some still keep up the dividing Principle of the Peoples Power of the Keys and are ready to separate from those Pastors that will not allow the whole Congregation to be Tryers or Iudges of the State of all that are to be baptized or admitted to Communion And if we never have more admission into more publick allowance the World shall see that it was not long of us But if God have so much Mercy for this Land as to strengthen us by publick Concord and unlock to us the Doors of the publick Churches when I am dead I would leave this Testimony against such as shall then refuse or resist any lawful and desirable Concord And as to my terms of Peace then offered to the Independents I think it seasonable now to publish them when God in Mercy hath newly brought us to publish our Concord in a very hopeful and comfortable form and manner to drive home the Nail and to be a witness against them that yet will divide § 11. And because both old and late Experience telleth me who those be though I have hereafter spoken to their Case I will speak again though I seem guilty of repetition It is the raw ignorant flashy self-conceited sort of Reformers that we are in danger of as to frustrate our Concord and Reformation Such whether Ministers or People have torn us and continue so to do and are like to do so still Paul knew what he said and why when he told us a Bishop must not be a Novice or a young raw Christian lest being puft up with Pride be fall into the Condemnation of the Devil And Act. 20. Of your own selves shall men rise speaking perverse things to draw away Disciples after them Ignorant unstudyed Preachers that attain to a laudable fervency in speaking what they know meet with injudicious Hearers that being of their own temper discern not their Ignorance but value their Zeal and these grow up into dividing Parties and Churches and cherish the Vices of each other as if it were Wisdom and holy Zeal The great Dividing Errour of these People is UNRULINESS 1 Thess. 5. 14. Warn them that are unruly Tiâ— 1. 10. There are many unruly and vain alkers Iam. 3. 8. Their tongueâ— are an unruly evil They take it for a Doctrine of Christ that they ought not only to be unruly but to be Rulers of the Church and of their Rulers and to usurp a chief part of the Pastors Office to the Churches Confusion and their own They think that the Tâ—yal of all that are received into the Church by Baptism or to it's Communion in the Lord's Supper and of all that are admonished suspended excommunicated or absolved belongeth to the Major Vote of the People And where this is denied them they will have â—o Peace It 's no time to palliate this mischievous Errour I resolve here to deal plainly though briefly with the guilty and therefore ask them § 12. Q. 1. If gross Ignorance deserve casting out do not you deserve it that are so grosly ignorant even in a Point so plain and of such practical moment Q. 2. Could you possibly be so proud as to think your selves capable of this if you had ever had true Humility or knowledge of your selves Q. 3. Do not you forfeit even the right of choosing your Pastors that know no better what a Pastor is and that to be your Rulers is essential to their office Q. 4. With what Eyes and Minds do you read the Scripture that cannot there see that you are commanded to Obey them that have the Rule over you for they watch for your Souls as those that must give account that they may do it with joy and not grief for that is unprofitable to you Heb. 3. 17. v. 7. Remember them which have the Rule over you who have spoken to you the Word of God And v. 24. Salute all them that have the Rule over you 1 Tim. 3. 5. A Bishop must be one that Ruleth well his own House else how shall he take care of the Church of God And as the Steward of God Tit. 1. 7. To give the Children their Meat in due season 1 Thess. 5. 12 13. Know them which labour among you and are over you in the Lord c. 1 Cor. 4. 1 2. Let a man so esteem of us as of the Ministers of Christ and Stewards of the Mysteries of God It 's required of Stewaâ—â—s that a man be found faithful Q. 5. Do you know what the word Pastor signifyeth Do the Sheep Rule the Shepherd and themselves Q. 6. The Pastor being but one and you having the Major Vote are you not his Rulers And are you able to Rule him aright Why do you not tell him what and whom to reprove c. Q. 7. Is it not Sacrilege to usurp a sacred Office Like Uzzah's incense and Câ—rah's sin Q. 8. Who hath required this at your hands Who gave you Commission to Rule the Church Q. 9 Do you not tremble to think what a charge you usurp and what a dreadful account you undertake to give Will you answer for all that are unâ—neetly Baptized received to Communion Excommunicated Restored c. Do you not know that this is a greater and harder part of the Pastors Office than an hours Preaching which a well furnished man can do in the way that you like with little or no study If he must wholly attend this work must not you do so if you undertake it Do you know what it is to try so many Men and Womens Knowledge and Professions and Lives and to hear Witnesses and hear each personâ— Plea for himself and judge Must you not leave your Trades for it or be treacherous Even all of you because the Major Vote must judge O fearful Self-condemnation Q. 10. Do you not know how certainly this will turn Churches into Confusion and the scorn of the World Will you all agree in your Tryals Or will not one think that person not holy enough nor that profession of conversion satisfactory which another approveth Q. 11. And where hath God given the Major Vote the Government of the Minor If you can rest in â— wrong judgment of the Usurping Majority why not
of the lawful Pastors Q. 12. Why would you chuse Pastors that be not wiâ—â—r to govern than your selves Q. 13. Do you not imitate those Diocesanâ— that take on them the sole Government of more Churches than they can govern And do not you also undertake what you cannot do Q. 14. Do you think it is not lawful for a great Lord like Abraham that hath a hundred or many hundred Servants to make a Church of his Family And do you think his Children and Servants should rule it by Vote and try their Lord and Ladies graces Q. 15. Do you not know that Baptism entereth into the Universal Church as such and not into any particular Church without a further contract And who made you Rulers of the Church Universal why you rather than another Church Did the People try and judge by Vote the Baptizing of the three thousand Act. 3. and of Cornelius and the Eâ—much and the Iailor or the Samaritans or any one person Prove it if you can and defie not God's Word Q. 16. What if the Minister that must Baptize and give the Lord's Supper be unsatisfied in your Iudgment Must he go against his Conscience in obedience to you Q. 17. Is one abused Text Tell and hear the Church ignorantly repeated enough to blind you against all this Evidence If the King send to the City of London to cast out an ill Member doth it follow that all the People must do it by equal Power or Vote or some as Rulers and others as obedient Consenters your freedom and your choice of Rulers is not a Power to Rule Papists and all Sects abuse this Text. § 13. Is not your Liberty to be governed only as consenting Volunteers enough for you unless being many Masters you receive the greater condemnation Jam. 3. 1. I would you would read the Third Chapter of James and the Fourth to the Ephesians and the Second to the Philippians on your Knees begging of God to cause the Scales to fall from your Eyes and to give you his Eye salve that you may see that you are poor and miserable and blind and naked When the greatest Millenaries say This is spoken of the new Jerusalem in another World in Paradise do not repine that I apply it to you § 14. And that you may not be proud of your Church Liberty it self not to be forced to Sacraments and Communion Let me tell you what it is It is a Liberty to be sinful disorderly and unhappy resulting from that Necessity which God in Nature and Scripture hath founded in that he will make no one happy without his voluntary consent If you will you may renounce your Baptism and your Childrens Church-Membership and your own you may after a first and second Admonition Excommunicate and condemn your selves and renounce Communion with the Universal Church and with Christ himself you have liberty to forsake the Assemblies and Communion of the Church and the help and conduct of true Pastors you have liberty to forsake God and to be damned O woful liberty God will not pardon or save you against your wills And Kings and Bishops should not force you to take a sealed Pardon or any of the Childrens peculiar part without your voluntary consent As much as you blindly cry down Freewill I think you deny not but men have a will free and able to Sin and to choose Destruction till Grace cure that freedom And verily I think to such ignorant proud Dividers as you it is but such a freedom to choose your own Teachers where Christian Magistrates have more Wisdom to choose for you Not much more than for Boys to choose their own Schoolmasters or Tutors or Servants in a Great mans Family-Church yea or Sons to choose their Pastor Your most desireable Liberty is to have wiser Governours and Choosers and to have Wit Humility and Grace to obey them But yet to be the discerning Iudges of your Duty and to do nothing against God's Law Q. 18. I would know why you do not also your selves Baptize and Administer the Lord's Supper Do you not know that the Ministerial Power of the Keys lyeth more in judging decisively who should receive these Sacraments than in the actual delivering them Do you not as the Lay Chancellours do by the Parish Ministers make them but the Executioners of their Decrees You must Iudge and your Pastors Execute or as Cryers proclaim your Iudgments Q. 19. When all the Church must try the Repentance or Conversion of a Sinner must he open his Sin before you all If not you will take him I doubt for no true Penitent If yea then by what right can you make his secret Sins to be openly known Auricular Confession is better than such And if an aged Person for want of use be uncapable of handsom Expressions about Religion must he be put to shame before you all And as Mr. Noyes saith Shall Lads thus uncover their Father's nakedness Q. 20. Are you sure that upon a wiser Examination than yours most of this masterly Party would not be cast out themselves In many things we offend all And he that sheweth not his religious Wisdom out of a good Conversation by works of Meekness but hath bitter envying and strifes his glorying is a lying against the truth Such Wisdom is not from above but is earthly sensual and devilish For where envying and strife is there is confusion and every evil work I would advise the Pastors of such masterly People to try and examine these Tryers I have given them a Catalogue of Questions for them at the end of my Reformed Pastor Try whether they can tell you whether Christ hath one or two or three Natures Whether he was Man before the World In what Nature he made all things How the Godhead and Manhood are one Person Whether each be a part of Christ's Person What the Soul is How they will prove against an Infidel that Christ is the Son of God and that Scripture is true What the definition of Faith is and of Iustification and of Regeneration And the Covenant of Grace whether it be the substance of the Holy Ghost that is given in to the Faithful or only his Effects An hundred such Questions I doubt you will find them ignorant Answerers of It 's a sad case to have those try mens regeneration that know not what regeneration is If you will abuse the Letter of the Text the Women must Govern Are not they of the Church You 'l say They are forbid to speak Ans. That 's as Teachers but what 's that to Iudging And are not you forbid to Rule when you are commanded to OBEY The Church that must be Heard is it that must be Told and Iudge But it is the Pastors that must be Heard For if all the People be the speaking Reprovers it will be a clamorous Church And how without such clamour can the multitude be heard And must not all Dissenters have leave to enter their Dissent