A trial of the new-church way in New-England and in old ... by that…A tryall of the nevv-church vvay in New-England and in old ... by that…

The third Proposition, That the power of calling Ministers is given by Christ unto the Church, must also be rightly understood: For by the Church must be ⟨p. 54⟩meant the society of the faithful, not only ingrafted into Christ, set into the state of salvation, and made heirs apparent of everlasting blessedness, but solemnly entered and enrolled into the society of Christs flock, and acknowledged members by free admission into the Seals of the Covenant. Again, by the Church if we speak of ordinary calling, must not be understood of the faithful alone, but their guides and officers together with them, who are to go before the rest, and to direct and govern them in their choice. Neither can we say, that any two or three believers linked together in society do make such a Church, as to whom the calling of the Minister doth belong: but that right was given by Christ to such Churches as were gathered and established by the Apostles. The Church hath a Ministry of calling one whom Christ hath described, that from Christ he may have power of Office given him in the vacant place. But the office, gift, and power of the Ministry, is immediately from Christ and not from the Church. The Church doth neither virtually nor formally give power to her Officers but ministerially only, as ministering to him who hath power and virtue to confer it. And this right of election is so given to the community and body of the people, that if they have consented to give away their right, or if it be taken injuriously from them, the calling of the Minister notwithstanding may be true, and ministerial acts done by him that is thrust upon the people without their consent may be effectual to their salvation. A wrong it is altogether to debar the godly of their consent in the calling of such as must watch for their souls; but it makes not the calling it self a mere nullity; for then many Churches in the world within a few hundred years after Christ should have wanted both ministry and Sacraments, and they would have been altogether destitute of both ministry and Sacraments for many hundred years.

The third Proposition, That the power of calling Ministers is given by Christ unto the Church, must also be rightly understood: For by the Church must be ⟨p. 54⟩meant the societie of the faithfull, not onely ingrafted into Christ, set into the state of salvation, and made heires apparent of everlasting blessednesse, but solemnly entred and inrolled into the societie of Christs flock, and acknowledged members by free admission into the Seales of the Covenant. Againe, by the Church if we speake of ordinary calling, must not be understood of the faithfull alone, but their guides and officers together with them, who are to goe before the rest, and to direct and governe them in their choice. Neither can we say, that any two or three beleevers linked together in societie doe make such a Church, as to whom the calling of the Minister doth belong: but that right was given by Christ to such Churches as were gathered and established by the Apostles. The Church hath a Ministery of calling one whom Christ hath described, that from Christ he may have power of Office given him in the vacant place. But the office, gift, and power of the Ministery, is immediately from Christ and not from the Church. The Church doth neither virtually nor formally give power to her Officers but ministerially onely, as ministring to him who hath power and vertue to conferre it. And this right of election is so given to the communitie and body of the people, that if they have consented to give away their right, or if it be taken injuriously from them, the calling of the Minister notwithstanding may be true, and ministeriall acts done by him that is thrust upon the people without their consent may be effectuall to their salvation. A wrong it is altogether to debarre the godly of their consent in the calling of such as must watch for their soules; but it makes not the calling it selfe a meere nullitie; for then many Churches in the world within a few hundred yeares after Christ should have wanted both ministery and Sacraments, and they would have been altogether destitute of both ministery and Sacraments for many hundred yeares.