A27050:189
A treatise of episcopacy confuting by Scripture, reason, and the churches testimony that sort…
A treatise of episcopacy confuting by Scripture, reason, and the churches testimony that sort of diocesan churches, prelacy and government, which casteth out the primitive church-species, episcopacy, ministry and discipline and confoundeth the Christian world by corruption, usurpation, schism and persecution : meditated in the year 1640, when the et cætera oath was imposed : written 1671 and cast by : published 1680 by the importunity of our superiors, who demand the reasons of our nonconformity / by Richard Baxter.A treatise of episcopacy confuting by Scripture, reason, and the churches testimony that sort of diocesan churches, prelacy and government, which casteth out the primitive church-species, episcopacy, ministry and discipline and confoundeth the Christian world by corruption, usurpation, schism and persecution : meditated in the year 1640, when the et cætera oath was imposed : written 1671 and cast by : published 1680 by the importunity of our superiours, who demand the reasons of our nonconformity / by Richard Baxter.
London: printed for Nevil Simmons, 1681
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
5. And though a great part of a Christian Magistrates work be also. Instituted, viz. to promote Christs Instituted Doctrine, Worship and Discipline, yet so much also of his work is natural, as that he may be called a Magistrate, though he be not a Christian Magistrate, while he executeth Gods Laws of Nature, for the common good: But he is (at least) less fitly called a Minister or Priest of God, who shall only teach the Law of Nature, and guide an Assembly in mere Natural Worship, (omitting all that is by Institution:) Or if any think otherwise, it being but de nomine, at least this is certain, that the Christian or Evangelical Ministry is by Institution.
5. And though a great part of a Christian Magistrates work be also. Instituted, viz. to promote Christs Instituted Doctrine, Worship and Discipline, yet so much also of his work is natural, as that he may be called a Magistrate, though he be not a Christian Magistrate, while he executeth Gods Laws of Nature, for the common good: But he is (at least) less fitly called a Minister or Priest of God, who shall only teach the Law of Nature, and guide an Assembly in meer Natural Worship, (omitting all that is by Institution:) Or if any think otherwise, it being but de nomine, at least this is certain, that the Christian or Evangelical Ministry is by Institution.
6. Therefore, though so far as the Mosaical Magistracy was founded in Nature, or in any Revelation expounding the Law of Nature, we may under the Gospel fetch proofs thence for the Christian Magistrates Authority and Obligation; Yet can we fetch no Model of a Gospel Ministry, nor proof of our Authority or obligation as instituted, from the Instituted Ministry of the Mosaical Church: Because the Law of Moses is abrogate and indeed did never bind the Gentiles, (as I have fuller proved in my Treat. of the Lords day.) Nor is it safe to argue from parity of reason that we must now be or do as they did, in point of pure institution, while we so little know the total reason of God's institutions, and when he himself hath taken them down and set up new ones we must not then plead our Reason against the alterations which God himself hath made.
6. Therefore, though so far as the Mosaical Magistracy was founded in Nature, or in any Revelation expounding the Law of Nature, we may under the Gospel fetch proofs thence for the Christian Magistrates Authority and Obligation; Yet can we fetch no Model of a Gospel Ministry, nor proof of our Authority or obligation as instituted, from the Instituted Ministry of the Mosaical Church: Because the Law of Moses is abrogate and indeed did never bind the Gentiles, (as I have fullier proved in my Treat. of the Lords day.) Nor is it safe to argue from parity of reason that we must now be or do as they did, in point of pure institution, while we so little know the total reason of God's institutions, and when he himself hath taken them down and set up new ones we must not then plead our Reason against the alterations which God himself hath made.