II. But in the second sense, he is a pastor so far as that God will own his administrations as to the people's good, who, 1. Hath possession. 2. And seemeth to them to have necessary qualifications, and a lawful call, though it prove otherwise, so be it, it be not through their wilful fault, that he is culpable, or they mistaken in him. If he be not a true believer, but an infidel, or heretic, he is no minister as to himself, that is, God will use him as a usurper that hath no title:[238] but if he profess to be a believer when he is not, he is a true pastor visibly to the people; otherwise they could never know when they have a pastor: even as real faith makes a real christian, and professed faith makes a visible christian, so is it as to the ministry. If he seem to understand the articles of faith, and do not, or if he seem to have due ordination when he hath not, if he be upon this mistake accepted by the people, he is a true visible pastor as to them, that is, as to their duty and benefit, though not as to himself. Yea, the people's consent to his entrance is not necessary _ad esse_, nor to his relation neither, so far as to justify himself, but to his administrations and to his relation, so far as their own right and benefit are interested in it. So that two things are necessary to such a visible pastor as shall perform valid administrations to the church: 1. Seeming necessary qualifications and calling to it. 2. Possession, by the people's reception or consent to his administrations and relation so far as to their benefit. And, III. Thus also we must distinguish of the word church. It is, 1. Such an entire christian society as hath a minister or pastor whose office is valid as to himself and them; or it is such a society only as hath a pastor whose office is valid to them but not to himself. Let us not confound the question _de re_ and _de nomine_. These societies differ as is said. Both may fitly be called true churches.