Church concord containing I. a disswasive from unnecessary division and separation, and the real concord of the moderate independents with the Presbyterians, instanced in ten seeming differences, II. by Richard Baxter.

Chap. X. Difference VIII. (Book 10)

THE Eighth supposed Difference is, about Private mens Preaching: and it hath two Parts. 1. Whether Private men, may Preach in the Church? 2. Whether the Church may send them out as private men unordained, to Preach in the Parishes of England, or to the Heathens or Unbelievers?

The Presbyterians deny not but Private men may Preach in some cases. None that fear God do desire any to bury their Talent, nor would hinder men from doing the Work of God. But they would have bona bene, God's Work done in God's Order. On these Conditions we allow Private men to Preach. 1. If they do it but ex Charitate, and pretend not to the Ministerial Office. 2. And if they do it occasionally, and not as men separated to that work as their Calling (for then they become Ministers indeed while they disclaim it in Name. 3. If they do it not needlesly, to a proud ostentation of their parts; but only when Abler Men, or Ministers are not to be had, or else on some urgent weighty cause. 4. If they make not themselves the Judges of their own fitness, but ex∣pect the Approbation of the judicious, faithful, concordant Ministers that know them. 5. If they undertake no more than they can perform, and suppose not themselves fitter than they are, and so run not beyond their Knowledge, nor dishonour not the Work of God. 6. If they thrust not themselves into any Church to Preach without a Call, nor ordinarily without the Pastors consent. 7. If they do it not unseasonably when by offending they are likely to do more hurt than good. 8. If in the manner, season and continuance they submit to the Guidance of the Pastors of the Church (if it be more than ordinary Teach∣ing, and not such as every able. Master of a Family may there do). With these Cautions we grant that Private men may Preach Many Episcopal Divines grant it: And the Presbyterians ordinarily permit it in their Expectants that are trained up for the Ministery. A Maid begun the Conversion of the Iberians by Conference; And interlocutory Preaching is truly Preaching. Edesius and Frumentius converted the Indians. Alexander Bishop of Ierusalem, and Theo∣ctistus of Caesaria, maintained Origene's Teaching while he was a Private man:

and that in the Church before the Bishops. And when Demetrius of Alexan∣dria reprehended them, affirming it to be an unknown case, that a Layman should preach in the presence of a Bishop, they gainsay him, and produce the Examples of Neon a Bishop that required Evelpius to teach, and of Celsus that set Paulinus to preach at Iconium, and of A••••icus that set Theodorus to teach at Synnadorum. And, saith Dr. Fulke, Demetrius himself doth seem to allow, that when no Bishop was present, a Layman might preach, Euseb. Hist. li. 6. c. 20.

But that every proud unworthy Man, and every seducing Heretick, should preach, yea and thrust himself into other Mens Charges, or that any should preach besides the forementioned Rules, this we deny, and take it for a dange∣rous Usurpation.

But are we not agreed in this? Hear and Judge: Mr. Cotton so downright denieth ordinary private Men to Prophesie, interpreting 1 Cor. 14. 31. of extraordinarily Gifted Prophets (of which see his Keys, pag. 20, 21.) that Mr. Goodwin and Mr. Nye thought meet to signifie some Dissent, Pref. p. 6. And yet they grant, that this must be performed by private Men, [1. Only Occasionally, not in an ordinary Course. 2. By Men of such Abilities as are fit for Office. 3. And not assuming this of themselves, but judged such by those that have the power, and so allowed and designed to it. And, 4. So as their Doctrine be subjected (for the judging of it) in an especial manner, to the Teaching Elders of that Church.] And I think that this is enough to signifie, that here we shall have no cause of a breach with them. Mr. Norton speaks to the same purpose, pag. 123, 124, 125. and joins with Mr. Cotton in denying Prophesie to private Men, and expounding 1 Cor. 14. of extraor∣dinarily Gifted Prophets only: In this therefore Doctrinally we agree.

2. But the second seemeth the more dangerous difference: That their Churches should presume to send abroad Preachers not in Office, for the Con∣version of Souls, by setting them apart to that work, and directing or allow∣ing them to be stated Ordinary Teachers. Their excuses are, that Pastors are proper to particular Churches; and it is not into Churches but Parishes that they send them; not to Rule or Teach a Church, but to Convert Souls and gather Churches. Ans. But, 1. It is not your calling Parishes [no Churches] that makes or proves them none. You are not the Judges, when they profess themselves Churches. If others send Men to preach in your Churches, it will not excuse them with you, if they face you down that they are no Churches, and therefore they may preach in them. 2. But suppose they were all Heathens, you have never yet proved that to be a stated Preacher for their Conversion, is not to be a proper Ministerial Officer. Contrarily, 1. In the days of the Apostles and all their helpers, it was part of the Office of a Minister, (yea and of the chief Ministers) to be stated Preachers for the Conversion of unbelievers, and gathering Souls to Christ: But the Office of the Ministry is now the same as then. Therefore▪

2. To go and Teach, and Disciple the Nations is as true a part of the Mi∣nisters Commission as to teach the Church (Matth. 28. 19.) Therefore it is not common to private M••n.

3. Ordinary Baptizing is no work for private Men: Therefore not preach∣ing. The reason of the consequence is, 1. Because they are conjoyned in the Minsterial Commission, (Matth. 28. 19.) 2. Because if Pastors go not abroad the World with these private Men to preach to Infidels, then when they have converted any, they must be unbaptized till Pastors can come to them: Which is contrary to all Scripture example that Baptism should be so long delayed after Conversion ordinarily.

4. To be separated to the Gospel of God, is a chief part of the description of a Minister (by Office) Rom. 1. 1. But these private Preachers are by the Churches separated to the Gospel of God (by right or by wrong) therefore they are made Ministers by Office. Indeed the first object of the true Ministerial Office (in order of nature) is the uncalled World; and the calling of them is as Eminent a part of their Office as preaching to a Church.

This is the most Eminent Evangelizing, to declare the Glad-tydings of Salvation to the World: And this is the preaching that requireth sending, Rom. 10. On this work were the Twelve and the Seventy sent: on this work specially did the Apostles lay out themselves. And not only they, but Apollo, Luke, Mark, Timothy, Titus, Silas, and abundance of the chiefest Ministers of Christ.

But yet we have no matter to excuse a Division or Alienation, from this Difference. For, 1. I cannot prove it a Difference between the Parties: For I know not that the Congregational Party have owned and espoused the Opinion which I here oppose; though some particular persons do: And there∣fore I do not charge it on them. 2. If they did, yet Infidels are so far from us, that irregular endeavours to Convert them, will be no matter of a breach: And were we nearer them, we might leave others to practise according to their Judgments, as long as we are not guilty of the Error. 3. They do not pretend to sorce themselves into our Parish Churches (ordinarily) against his will that is the allowed Teacher there. 4. While they do in Name dis∣claim Ordaining them, they actually Ordain them. For they set them apart to the Office of the Ministry, and it is Pastors that do it: And this is the sub∣stance of Ordination: Imposition of Hands is but the Investing Ceremony. And if they say that A stated Preacher is no Officer, that makes him not to be none: And if they say, that they Ordain him not when they Approve and Appoint him by an Instrument to that Office, that makes it not to be no Or∣daining; no more than if they should Appoint Men to a Pastoral Charge, in one of their own Churches, and say, It is no Office, or Ordination. 5. And when the peoples consent is afterward added, the Man is more fully separated to the Work. 6. But however, as long as they allow us our liberty of Or∣dination, and thrust none upon our Communion as Pastors that are no Pastors, we have no pretence to make this a stop to our Communion. Let us close to∣gether, and pass this by, and God will further inform us, and dispel our dark∣ness when we walk together in holy Love and Peace.