10. Yet the liberty of the church or people, must be distinguished from their governing power, and their executing duty, from the power of judging. And so, 1. The people are to be guided by the pastors as volunteers, and not by violence: and therefore it is the pastor's duty, in all doubtful cases, to give the people all necessary satisfaction, by giving them the reasons of his doings, that they may understandingly and quietly obey and submit. 2. And in case the people discern any notable appearance of danger, by introducing heretics and grossly impious men to corrupt the church, and by subverting the order of Christ, they may go to their pastors to desire satisfaction in the case. 3. And if by open proof or notoriety it be certain, that by ignorance, fraud, or negligence, the pastors thus corrupt the church, the people may seek their due remedy from other pastors and magistrates. 4. And they may protest their own dissent from such proceedings. 5. And in case of extremity, may cast off heretical, and impious, and intolerable pastors, and commit their souls to the conduct of fitter men; as the churches did against the Arian bishops, and as Cyprian declareth it his people's duty to do; as is aforesaid.[316]
[316] John xx. 21-23; xxi. 15-17; Matt. xxviii. 19, 20; 1 Cor. iv. 1, 21; Tim. v. 17; Heb. xiii. 7, 17; 1 Cor. v. 3-6, 11; 2 Thess. iii. 6, 10, 14; Tit. iii. 10; 2 John; Mark xiii. 9, 23, 33; Mark iv. 24; Matt, vii. 15, 16; xvi. 6, 11, 12; Mark xii. 38; viii. 15; Phil. ii. 2, 3; Col. ii. 8; 1 Pet. iii. 17; Matt. xxiv. 4.
Quest. LXIII. _What power have the people in church censures and excommunication?_
_Answ._ This is here adjoined, because it requireth but little more than the foregoing answer. 1. As it is the pastor's office to judge who is to be received, so also to judge who is to be excluded.
2. But the execution of his sentence belongeth to the people as well as to himself. It is they that either hold communion with the person, or avoid him.[317]
3. Therefore though ordinarily they must acquiesce in the pastor's judgment, yet if he grossly offend against the law of God, and would bring them, e. g. to communion with heretics and openly impious, and excommunicate the orthodox and godly, they may seek their remedy as before.
[317] 1 Cor. v. 3, 6, 11; 2 John; Tit. iii. 10.
Quest. LXIV. _What is the people's remedy in case of the pastor's mal-administration?_
_Answ._ This also is here annexed for despatch, as being almost sufficiently answered already.
It must be supposed that all church disorders and mal-administrations cannot be expected to be remedied; but many while we are sinners and imperfect must be borne.
1. The first remedy is to speak submissively to the pastor of his faults, and to say to Archippus, "Take heed to the ministry which thou hast received."[318] And if he hear not more privately, for the people more openly to warn and entreat him; not as his governors, but as christians that have reason to regard Christ's interest and their own, and have charity to desire his reformation.
2. The next remedy is, to consult with the neighbour pastors of other churches, that they may admonish him; not as his governors, but as neighbour pastors.[319]
3. The next remedy is to seek redress from those governors that have the power to correct or cast out the intolerable.
4. The last remedy is that of Cyprian, to desert such intolerable pastors.
But in all this, the people must be sure that they proceed not proudly, ignorantly, erroneously, passionately, factiously, disorderly, or rashly.
[318] Col. iv. 17.
[319] Acts xv.
Quest. LXV. _May one be a pastor or a member of a particular church, who liveth so far from it, as to be uncapable of personal communion with them?_
_Answ._ The name is taken from the relation; and the relation is founded in capacity, right, and obligation to actual communion, duties, and privileges: 1. He that is so statedly distant is uncapable statedly of communion, and therefore uncapable of the relation and name.
2. He that is but for a time accidentally so distant, is but for that time uncapable of communion with them; and therefore retaineth capacity, right, and obligation statedly for the future, but not for the present exercise. Therefore he retaineth the relation and name, in respect to his future intended exercise; but not in so plenary a sense, as he that is capable of present communion.
3. It is not the length or shortness of the time of absence that wholly cutteth off or continueth the relation and name, but the probability or improbability of a seasonable accession. For if a man be removed but a day, with a purpose to return no more, his relation ceaseth. And if a man be long purposing and probably like to return, and by sickness or otherwise be hindered, it doth not wholly end his relation.