Five disputations of church-government and worship by Richard Baxter.

CHAP. I.

Sect. 1. FOR the making good this Assertion, 1. I shall prove that they groundlesly deny our Ministry and Churches; and 2. I shall shew th•• greatness of their sin.

In preparation to the first I must 1. Take some notice of the true Na∣ture of the Ministerial function: and 2. Of the Nature and Rea∣sons of Ordination.

Sect. 2. We are agreed (ore tenus at least) that the Power and Honour of the Ministry is for the Work, and the Work for

the Ends, which are the revelation of the Gospel, the appli∣cation or conveyance of the benefits to men, the right worship∣ing of God, and right Governing of his Church, to the saving of our selves and our people, and the Glorifying and Pleasing God.

Sect. 3. So that [A Minister of the Gospel is an Officer of Iesus Christ, set apart (or separated) to preach the Gospel and there∣by to convert men to Christianity, and by Baptism to receive Disci∣ples into his Church, to congregate Disciples, and to be the Teach∣ers, Overseers, and Governours of the particular Churches, and to go before them in publick worship and administer to them the spe∣cial Ordinances of Christ, according to the word of God; that in the Communion of Saints, the members may be edified, preserved, and be fruitful and obedient to Christ; and the Societies well orde∣red, beautified and strengthened; and both Ministers and People saved; and the Sanctifier, Redeemer and the Father Glorified and Pleased in his People now and for ever]

Sect. 4. In this Definition of a Minister, 1. It is supposed that he be competently qualified for these works: For if the Matter be not so far Disposed as to be capable of the Form, it will not be informed thereby. There are some Qualifications necessary to the being of the Ministry, some but to the well being. Its the first that I now speak of.

Sect. 5. Before I name them, lest you misapply what is said, I shall first desire you to observe this very necessary distinction: Its one thing to ask, Who is to take himself for a called and true Minister; and to do the work, as expecting Acceptance and Re∣ward from God: and its another thing to ask, Whom are the peo∣ple (or Churches) to take for a true Minister, and to submit to as expecting the Acceptance and bl••ssing of God in that submission from hi•• admin••stratio••s. Or its one thing to have a Call which wil before God justifie his Ministration and another thing to have a Call which will before 〈◊〉〈◊〉 justifie the Peoples submission, and will justifie in foro Ecclesia, both him and them. And so its one thing to be a Minister whom God and Conscience will justifie and own, as to Himself and another thing to be a Minister to the Church, whom they must own, and God will own and bless only as to their good.

In the first sence, none but truely sanctified men can be Mi∣nisters;

but in the latter an unsanctified man may be a Mini∣ster. As there is a difference among Members between the Visi∣ble and Mystical, (of which I have spoken elsewhere. ) So is there between Pastors. Some have a Title that in foro Ecclesiae or Ecclesia judice will hold good, that have none that is good in foro Dei: In one word▪ the Church is bound to take many a man as a true Minister to them, and receive the Ordinances from him in faith, and expectation of a Blessing upon promise; who yet before God is a sinful invader, an usurper of the Ministry, and shall be condemned for it.

As in worldly Possessions, many a man hath a good Title be∣fore men, and at the bar of man, so that no man may disturb his Possession, nor take it from him, without the guilt of theft, when yet he may have no good Right at the bar of God to justi∣fie him in his retention. So it is here.

Sect. 6. It is too common a case in Civil Governments (the ignorance of which occasioneth many to be disobedient.) A man that invadeth the Soveraignty without a Title, may be no King as to himself, before God, aod yet may be truly a King as to the People. That is, He stands guilty before God of Usurpation, and (till he Repent, and get a better Title) shall be answerable for all his administrations as unwarrantable: And yet, when he hath settled himself in Possession of the Place, and exercise of the Soveraignty, he may be under an obligation to do justice to the people, and defend them, and the people may be under an obligati∣on to obey him and honour him▪ and to receive the fruits of his Government as a blessing. Mens Title in Conscience and before God (for Magistracy and Ministry) themselves are most to look after, and to justifie; and its often crakt and naught, when their Ti∣tle in foro humano may be good; or when the people are bound to obey them. And those miscarriages or usurpations of Magistrates or Ministers which forfeit Gods Acceptance and Blessing to them∣selves, do not forfeit the blessing of Christs Ordinances and their administrations to the Church: For it is the guilty and not the Innocent that must bear the loss. A Sacrament may be as effectual, and owned by God, for my benefit, when it is from the hand of a man that shall be condemned for administring it, as when it is from the hand of a Saint that hath a better call; supposing still that I be innocent of his usurpation or error.

This necessary distinction premised, I say, that special Grace is necessary to that Call of a Minister that must be warrantable and justifyable to himself before God; but it i•• not necessary to that call that's justifyable before the Church, and is necessary to our submission and to the blessing of the Ordinances and their Validity to our good.

Sect. 7. But yet here are some Qualifications essentially neces∣sary, to Dispose the man to be Receptive of the Ministry, coram Ecclesia (though saving grace be not.) As 1. It is of Necessi∣ty that he be a Christian by Profession; and so that he Profess that faith, repentance, love, obedience, which is saving. For the Minister in question is only A Christian Minister: and therefore he must be a Christian, & aliquid amplius by profession.

2. It is therefore Necessary that he Profess and seem to Under∣stand and Believe all the Articles of the faith, that are essential to Christianity, and do not heretically deny any one of these (what ever he do by inferiour Articles.)

3. He must be one that is able to preach the Gospel: that is, in some competent manner, to make known the Essentials of Christianity: or else he cannot be a Minister at all.

4. He must be one that understandeth the Essentials of Baptism, and is able to administer it (Though the actual administration be not alway necessary.)

5. He must understand the Essentials of a particular Church, and profess to allow of such Churches as Gods Ordinance, or else he cannot be the Pastor of them.

6. He must Profess to Value and Love the Saints, and their communion: Or else he cannot be a Minister for the communion of Saints.

7. He must Profess and seem to understand, believe, and ap∣prove of all the Ordinances of Christ which are of Necessity to Church-communion.

8. And he must be tolerably able to dispense and admini∣ster those Ordinances: Or else he is not capable of the office.

9. He must Profess and seem to make the Law of God his Rule in these administrations.

10. And also to desire the saving of mens souls, and the well∣fare of the Church, and Glory and Pleasing of God. If he have not beforehand all these Qualifications, he is not capable of the

Ministry, nor can any Ordination make him a true Mini∣ster.

Sect. 8. If you demand my proof, it is from the common prin∣ciples that 1. The form cannot be received but into a disposed capable matter: but such are no disposed capable matter: therefore, &c. — 2. The office is for the work▪ and therefore presupposeth a Capacity and ability for the work. The office containeth 1. An Obligation to the Duty: But no man can be obliged to do that which is Naturally Impossible to him (though a Moral Impossibility may stand with an obligation to duty, and a Natural only as founded in the Moral) 2. It containeth an Authority or Power to do the work: But such Power (which is but a Right of excercising Naturall Abilities) doth presuppose the Abilities to be exercised: Natural Power, is presupposed to Civil Authority. 3. It is Essential to such Relations that they be for their Ends: And therefore where there is an apparent in∣capacity for the end, there is as apparent an incapacicy of the Re∣lation. But enough of this.

Sect. 9. 2. A Minister is [an officer of Christ,] and there∣fore receiveth his Authority from him, and can have none but what he thus recieves. And therefore 1. He hath no Soveraignty or Lordship over the Church, for that is the perogative of Christ. 2. He hath no degree of underived Power, and therefore must prove his Power, and produce his Commission before he can ex∣pect the Church to acknowledge it. 3. He hath no Power to work against Christ, or to destroy the souls of men, or to do evil: Though he hath a Power by which occasionally he may be advantaged to evil, yet hath he no Authority to do it:) For Christ giveth no man power to sin, nor to do any thing against himself. 4. He deriveth not his authority from man (though by man, as an instrument, or occasion, he may) The People give him not his Power: The Magistrate gives it not: The Or∣dainers (Bishops or Presbyters) give it not, any further then (as I shall shew anon) by signifying the will of Christ that in∣deed giveth it, and by investing men in it by solemn delivery. The Choosers may nominate the person that shall receive it; and the Magistrate may encourage him to accept it; and the Or∣dainers may Approve him and Invest him in it: but it is Christ only that gives the Power as from himself. As in Marriage, the

persons consent, and the Magistrate alloweth it as Valid at his bar; and the Minister blesseth them and declareth Gods con∣sent: But yet the Power that the Husband hath over the wife is only from God as the conferring cause; and all that the rest do is but to prepare and dispose the person to Receive it; save only that consequently, the consent of God is declared by the Minister. Of which more anon, when we speak of Ordination.

Sect. 10. 3. A Minister is a man [separated, or set a part] to the work of the Gospel. For he is to make a calling of it, and not to do it on the by. Common men may do somewhat that Ministers do, even in preaching the Gospel: but they are not [separated or set apart to it, and so entrusted with it, nor make a Calling or Course of employment of it.] Ministers there∣fore are Holy persons in an eminent sort, because they have a two-fold Sanctification. 1. They are as all other Christians sancti∣fied to God by Christ through the spirit, which so devoteth them to him, and brings them so neer him, and calls them to such holy honourable service, that the whole Church is called a Roy∣all Priesthood, a Holy Nation, &c. to offer spiritual sacrifice to God. And Christ hath made them Kings and Priests to God. But 2. They are moreover devoted and sanctified to God, (not only by this separation from the world, but) by a separation from the rest of the Church to stand neerer to God, and be employed in his most eminent service! I mention not mans Or∣dination in the Definition, because it is not essential to the Mi∣nistry, nor of Absolute Necessity to its being (of which anon.) But that they be set apart by the will of Christ and sanctified to him, is of Necessity.

Sect 11. 4. These Ministers have a double subject to work up∣on, or object about which their Ministry is Employed. The first is [The world, as that matter out of which a Church is to be rais∣ed] The second is, Believers called out of the world] These Be∣lievers are, [Either Only Converted, and not invested in a Church state; or such as are both Converted and Invested:] These later are either [such as are not yet gathered into a particular Church, or such as are.] For all these are the objects of our office.

Sect. 12. 5. Accordingly the first part of the Ministerial office is to Preach the Gospel to unbelievers and ungodly ones for their Conversion. This therefore is not, as some have imagi∣ned,

a common work, any more then preaching to the Church▪ Occasionally ex Charitate, only another man may do it. But ex Officio, as a work that we are separated and set a part to and entrusted with, so only Ministers may do it. No man hath the Power of Office; but he that hath the Duty or Obligation, to make it the trade or business of his life, to preach the Gospel (though bodily matters may come in on the by.)

Sect. 13. 6. Hence it appears that a man is in order of Nature a Preacher of the Gospel in General, before he be the Pastor of a particular flock: though in time they often go together: that is, when a man is ordained to such a particular flock.

Sect. 14. 7. And hence it follows that a man may be ordain∣ed sine Titulo or without a particular charge, where the Con∣verting preparatory work is first to be done.

Sect. 15. 8. And hence it appeareth that a Minister is first in order related to the unbelieving world, as the object of his first work, before he be related to the Church existent: either Ca∣tholick or particular: And that he is under Christ first a Spiri∣tual Father, to beget children unto God, from the unbelieving world, and then a Governour of them. If others have already converted them to our hands, and saved us that part of our work, yet that overthroweth not the order of the parts and works of our office, though it hinder the execution of the first part (it being done to our hands by others in that office.)

Sect. 16. 9. The second part of the Ministers work is about Believers meerly converted, together with their Children, whom they yet have power to Dedicate to God: And that is to Invest them in the Rights of a Christian, by Baptism in solemn Cove∣nanting with God the Father, Son and Holy Spirit. And these are the next Material objects of our Office.

Many of the Ancients (Tertullian by name, and the Coun∣cil of Eliberis) thought that in case of Necessity, a Lay-man (though not a Woman) may Baptize: If that be granted, yet must not men therefore pretend a Necessity where there is none. But I am satisfied 1. That Baptism by a a private man, is not eo nomine a Nullity, nor to be done again: 2. And yet that it is not only a part of the Ministers work to Baptize and approve them that are to be Baptized, ex officio, but that it is one of the greatest and highest actions of his office: Even an eminent ex∣ercise

of the Keyes of the Kingdom, letting men into the Church of Christ: it being a principal part of their Trust and power to judge who is meet to be admitted to the Priviledges and fellowship of the Saints.

Sect. 17. 10. The third part of the Ministers work is about the Baptized, that are only entred into the universal Church (for many such there are,) or else the unbaptized that are Discipled, where the former work and this are done at once: And that is, to congregate the Disciples into particular Churches for Holy Com∣munion in Gods Worship, &c. They must do part of this them∣selves in Execution. But he leads them the way, by Teaching them their duty, and provoking them to it, and directing them in the execution, and oft-times offering himself or another to be their Teacher, and Leading them in the Execution. So that it belongeth to his office to gather a Church, or a member to a Church.

Sect. 18. 11. Hence is the doubt resolved, Whether the Pa∣stor, or Church be first in order of time or Nature? I answer: The Minister as a Minister to Convert and Baptize and gather Churches, is before a Church gathered in order of Nature and of time. But the Pastor of that particalar Church as such, and the Church it self whose Pastor he is, are as other Relations, to∣gether and at once; as Father and Son, Husband and Wife, &c. As nature first makes the Nobler parts, as the Heart and Brain and Liver; and then by them as instruments formeth the rest; And as the Philosopher or Schoolmaster openeth his School, and takes in Schollars; and as the Captain hath first his Commission to gather Soldiers: But when the Bodies are formed, then when the Captain or Schoolmaster dieth, another is chosen in his stead; So is it in this case of Pastors.

Sect. 19. 12. Hence also is the great controversie easily de∣termined, Whether a particular Church or the universal be first in order, and be the Ecclesia Prima: To which I answer 1. The Question is not de ordine dignitatis, nor which is finally the Mini∣sters chief End: For so it is past controversie that the Universal Church is first. 2. As to order of existence, the universal Church is considered either as consisting of Christians as Christians, con∣verted and Baptized: or further as consisting of Regular Or∣dered Assemblies, or particular Churches. (For all Christian••

are not members of particular Churches: and they that are, are yet considerable distinctly, as meer Christians and as Church-members (of particular Churches) And so its clear, that men are Christians in order of Nature, and frequently of time, before they are member of particular Churches: and therefore in th••s re••pect the universal Church (that is, in its essence) is before a particular Church. But yet there must be One particu∣lar Church, before there can be many. And the Individual Chur∣ches are before the Association or Connection of these individu∣als. And therefore though in its essence and the existence of that essence the universal Church be before a particular Church (that is, men are Christians before they are particular Church-members;) yet in its Order, and the existence of that Order, it cannot be said so: nor yet can it fitly be said that thus the Par∣ticular is before the universall. For the first particular Church and the universal Church were all one (when the Gospel ex∣tended as yet no further) And it was simul & semel an ordered universal and particular Church: (but yet not qu•• universal) But now, all the Vniversal Church is not Ordered at all into particular Churches: and therefore all the Church universal cannot be brought thus into the Question. But for all those parts of the universal Church that are thus Congregate (which should be all that have opportunity) they are considerable, either as distinct Congregations independent; and so they are all in order of nature together (supposing them existent:) Or else as Connexed and Asso••iated fo•• Communion of Churches, or otherwise related to each other: And thus many Churches are after the Indi∣viduals & ••he single Church is the Ecclesia prima as to all Church forms of Order; and Associations are but Ecclesiae ortae, arising from a combination o•• relation or Communion of many of these.

Sect. 20. The fourth part of the Ministerial work is about particular Churches Congregate, as we are Pastors of them. And in this they subserve Christ in all the parts of his office.

1. Under his Prophetical office, they are to Teach the Churches to observe all things whatsoever he hath commanded them: & deli∣ver & open to them that Holy doctrine which they have recei∣ved from the Apostles that sealed it by Miracles, and delivered it to the Church. And as in Christs name to perswade and exhort men to duty, opening to them the benefit, and the danger of neglect.

2. Under Christs Priestly office they are to stand between God and the People, and to enquire of God for them, and speak to God on their behalf and in their name, and to receive their Publick Oblations to God, and to offer up the sacrifice of Praise and Thanksgiving on their behalf, and to celebrate the Comme∣moration of the sacrifice of Christ upon the Cross; and in his name to deliever his Body and Blood, and Sealed Covenant, and benefits to the Church.

3. Under his Kingly office (a Paternal Kingdom) they are to Proclaim his Laws, and Command obedience in his Name, and to Rule or Govern all the flock, as Overseers of it, and to reprove, admonish, censure and cast out the obstinately impeni∣tent, and confirm the weak, and approve of Professions and Con∣fessions of Penitents, and to Absolve them, by delivering them pardon of their sin, in the name of Christ.

Sect. 21. 14. This work must be done for the ends mentio∣ned in the Definition. To his own Safety, Comfort, and Reward, it is necessary that those Ends be sincerely intended. For the com∣fort and Satisfaction of the Church and the validity of the Or∣dinances (Sacraments especially) to their spiritual benefit, it is necessary that these ends be professed to be intended by him; and that they be really intended by themselves.

Sect. 22. 15. By this the Popish case may be resolved, Whe∣ther the Intention of the Priest be necessary to the Validity and success of Sacraments? The reality of the Priests Intention is not necessary to the Validity of them to the people: For then no ordinance performed by an hypocrite were Valid; nor could any man know when they are Valid and when not. But that they may be such administrations, as he may comfortably answer for to God, his sincere Intention is Necessary. And that they be such as the People are bound to submit to, it is necessary that he profess a sincere Intention: For if he purposely Baptize a man ludicrously in professed jest or scorn, or not with a seeming in∣tent of true Baptizing, it is to be taken as a Nullity and the thing to be done again. And that the ordinances may be blessed and effectual to the Receiver upon Promise from God, it is necessary that the Receiver have a true intent of receiving them to the ends that God hath appointed them. Thus and no further is Inten∣tion necessary to the validity of the Ordinance and to the suc∣cess.

The particular ends I shall not further speak of, as having been longer already then I intended on the Definition.

Sect. 23. But the principal thing that I would desire you to observe, in order to the decision of our controversie, hence, is that the Ministry is first considerable as a Work and Service, and that the Power is but a Power to be a servant to all, and to do the work. And therefore that the first Question is, Whether the great burden and labour of Ministerial service may be laid on any man without Ordination by such as our English Prelates? Or whether all men are discharged from this labour and service on whom such Prelates do not Impose it? If Magistrates, Presby∣ters and People conspire to call an able man to the work and service of the Lord, whether he be justified for refusing it, what ever the Church suffer by it, meerly because the Prelates called him not?

Sect. 24. Though the forementioned works do all belong to the Office of the Ministry, yet there must be Opportunity and a particular Call to the exercise of them, before a man is actually obliged to perform the several acts. And therefore it was not without sence and reason that in Ordination the Bishop said to the Ordained [Take thou authority to Read or to preach the word of God, when thou shalt be threunto lawfully called] Not that ano∣ther call of Authority is necessary to state them in the office, or to oblige them to the Duty in General: But we must in the in∣vitation of people, or their consent to hear us, or other such advantagious accidents, prudently discern when and where we have a Call to speak and exercise any act of our Ministry. Even as a Licensed Physitian must have a particular Call by his Patients before he exercise his skill. This call to a particular act, is nothing else but an intimation or signification of the will of God, that hic & nunc we should perform such a work: which is done by Providence causing a concurrence of such inviting Cir∣cumstances that may perswade a prudent man that it is seaso∣nable.

Sect. 25. A man that is in general thus obliged by his office to do all the formentioned works of the Ministry, (that is, when he hath a particular call to each) may yet in particular never be obliged to some of these works, but may be called to spend his

life in some other part of the Ministry, and yet be a compleat Minister, and have the obligation and Power to all, upon sup∣position of a particular Call; and not be guilty of negligence in omitting those other parts. One man man may live only among Infidels, and uncalled ones, and so be obliged only to Preach the Gospell to them in order to Conversion, and may die before he sees any ready to be baptized: Ano••her may be taken up in Preaching and Baptizing, and Congregating the Converted, and never be called to Pastoral Rule of a particular Church. Ano∣ther may live in a Congregated Church where there is no use for the Discipling-Converting-Preaching of the Gospel, and so may have nothing to do but to Oversee that particular Church and Guide them in holy Worship. And in the same Church if one Ministers parts are more for Publick preaching, and anothers more for Private instruction, and acts of Guidance and Wor∣ship; if one be best in expounding, and another in lively appli∣cation; t••ey may lawfully and ••itly divide the work between them: and it shall not be imputed to them for unfaithfulnss and negligence that one forbeare••h what the other doth. For we have our guifts to the Churches edification▪ Thus Paul saith he was not sent to Baptize, but to Preach the Go••pel: Not that it was not in his Commission, and a work of his office: but quoad exer∣citium he had seldome a second particular Call to exercise it, be∣ing taken up with that Preaching of the Gospel, and settling and confirming Churches which to him was a greater work.

Sect. 26. This Ministry before des••r••bed (whether you call it Episcopatum, Sacerdotium, Presbyteratum, or what else is fit) is but one and the same Order (for Deacons are not the Mini∣sters defined by us:) It is not distinguished into various Speci∣es: Even the Patrons of Prelacy, yea the Schoolmen and other Papists themselves, do ordinarily confess, that a Prelate and Presbyter differ not Ordine, but only Gradu. So that it is not another office that they ascribe to Prelates, but only a more eminent Degree in the same Office. And therefore they them∣selves affirm, that in Officio the Power of Ordination is in both alike (the office being the same) But that for the honour of the Degree of Prelacy, for the unity of the Church, Presby∣ters are hindered from the Exercise of that Ordination, which yet is in their Power and Office

Sect. 27. As far as Ordination is a part of the Ministerial Work it is comprised in the forementioned acts, [of Congrega∣ting, Teaching, Ruling, &c.] and therefore is not left out of the Definition, as it is a duty of the office: though it be not ex∣p••essed among the Efficient causes, for the reason above menti∣oned: and because I am now more distinctly to treat of it by it self, and to give you fu••ther reasons hereof in the explication of the Nature and Ends of this Ordination.

Notes

• Dispute of Right to Sacraments.
• Rom. 1.1, 2.
• 1 Pet. 2.5.9. Rom. 1.6.
• Mat. 28.20. Heb. 2.3, 4▪ 2 Cor. 5.19, 20.
• Jam 5.14. Acts 2.41, 42. & 4.35. 1 Cor. 11.23. Acts 20.7. 1 Cor. 10.16. Acts 20.28. 2 Cor. 5.11. 1 Tim. 5.17, 20, 22, 24. 2 Cor. 2.10. Mat. 18.18.