The Tabernacle of God with Men, Chapter 11
CHAP. XI. The eighth Inſtruction. To a Congregation of viſible Saints, not yet poſſeſt of officers, it belongs to poſſeſſe themſelves of them.
HEre are two things fall into conſideration.
Election.
Ordination.
1. For election, foraſmuch as it is the Peoples right, as ſuch, as hath been proved in the third inſtruction, hence it belongs to any number of them joyned together into a congregation, by choyce to call Officers to themſelves.
2. If they have not this right among themſelves, whence ſhall it be derived to them? 1. From other Churches; but how came they by their officers? 2. From a Synod; but a Synod is made up of the delegates of ſetled Congregations, therefore Congregations muſt firſt be ſetled. There is the ſame anſwer for a Claſſis. 3. From the civill magiſtrate. This hath been prevented in the fifth Inſtruction. 4. From the combination of diverſe miniſters. Be it granted that the People now about to forme into a diſciplinary Congregation, and to chuſe their officers, ought to conſult and follow the juſt guidance of able and faithfull Miniſters proceeding aright, in directing them; yet ought not thoſe miniſters to appoint officers over them, whom they ſhall not upon their directions freely conſent to; Preachers to them, not Paſtors and Rulers over them, may they with the help of civill authority fix among them. In a ſetled Congregation, where by death, or removall, or cenſure, only one officer is wanting, the reſt of the officers have not Power to impoſe another upon the Congregation, without her choyce, as is cleare by the third Inſtruction, formerly ſhewing the right of the Peoples Election; but thoſe her owne officers have greater authority over her, then any combination of Miniſters not yet diſciplinarily ſetled in ſeverall Congregations. Much leſſe hath any one Miniſter this power.
2. For Ordination. Not to diſpute whether it be the formall Conſtitution of an officer, or the ſolemne approbation of him, by the Peoples Election formally conſtitute;
1. According to Scripture-rule, and thence the Practice both of the Primitive and Reformed Churches, it ought to ſucceed the Peoples Election; this is cleare for a Paſtor or Teacher to a Church gathered, whatſoever may be ſaid for a Teacher by office for gathering a Church.
2. Be it granted that the People having choſen their officers, ought to preſent them, (having the opportunity,) to ſome approved Miniſters for Impoſition of hands; it muſt likewiſe be granted, that thoſe Miniſters without juſt exception againſt that People or their choyce, ought not to refuſe the officer ſo preſented.
3. Suppoſing ſuch Ordination cannot be had, whether are the People to remaine without the publike miniſtery, and ſo without the publike Ordinances of worſhip and diſcipline; or doth their election and approbation alone in this exigency, inveſt with office-power? Let us indeavour to frame a judgement by inſtance of a caſe or two.
1. Suppoſe a company of Saints caſt upon a remote Iſland, not neare any Churches or Miniſters, and there they are to fixe their habitations; may they not, (having Perſons among them fitted,) ſettle among themſelves a publike miniſtery?
2. Suppoſe a company of People in the midſt of the Romane territories, ſavingly enlightned with the truth of the Goſpel; 1. Ought they not, having fit Perſons among them, to chooſe out ſome for the publick miniſteries of the Church? 2. Ought they in caſe Impoſition of hands might be ſo obtained, to preſent them to the Romane Prelates for it? Beza ſaith no. 3. In caſe that they either ought not, or it could not be obtained, might they not without it, ſettle their officers among themſelves?
3. In caſe then that a Congregation ſtands convinced of the true bounds of the matter of the viſible Church and the true confinement of diſcipline to them within thoſe bounds, & hath fit Perſons for the publike miniſtry among them, but can not obtain Impoſition of hands upon their choyce from Miniſters ſought unto, as differing in judgement about the matter and diſcipline of the Church, why hath not this Congregation the ſame liberty in this caſe, that the others had in the former?
Object. Here they make themſelves Judges.
Anſw. 1. So in the former inſtances. 2. What way ſoever they are in, or what Governement ſoever they are under, except they ſee it with their owne eyes to be according to rule, it is but blinde walking, and blind obedience, and therefore unacceptable.
Queſt. In caſe they go wrong, and the miniſtery with other Chriſtians againſt them be right, what is to be done?
Anſw. 1. For them, they are to obey their own conſciences; though we cannot ſay erring Perſons have a right to obey their owne conſciences, yet may we ſay that it is their duty. An erroneous conſcience bindes.
2. For the Miniſtry and Orthodox Chriſtians againſt them; as the Church is to proceed againſt Schiſmaticks, ſo are they againſt thoſe, in caſe they themſelves be in a State of diſcipline, and judge the offence of that moment.
Queſt. Suppoſe they be right, and the Miniſtry and Chriſtians againſt them wrong.
Anſw. 1. For the miniſtery, &c. (as formerly on the other part,) here is their duty, though not their right, to proceed as the Church ought to do againſt Schiſmaticks.
2. For the Congregation, it is their duty and their right to proceed, as in other caſes the true Church is to hold on her way, though perſecuted as ſchiſmaticall and hereticall.
CONSECTARY.
With more evidence yet; A Miniſter conſenting with diverſe Chriſtians, nay diverſe Miniſters ſo conſenting, may together with thoſe Chriſtians joyning with them, ſettle diſcipline among themſelves; In this caſe here is all intrinſecall power for ſetling diſcipline.
FINIS.
End of the text · Richard Resbury, The Tabernacle of God with Men (1649)