THE
TRUE
NATURE
OF
A
Gospel
Church
AND
ITS
GOVERNMENT
:
WHEREIN
These
following
particulars
are
distinctly
handled
.
-
I.
The
subject
Matter
of
the
Church
.
-
II.
The
formal
Cause
of
a
particular
Church
.
-
III.
Of
the
Polity
,
Rule
or
Discipline
of
the
Church
in
general
.
-
IV.
The
Officers
of
the
Church
.
-
V.
The
Duty
of
Pastors
of
Churches
.
-
VI.
The
Office
of
Teachers
in
the
Church
.
-
VII
.
Of
the
Rule
of
the
Church
,
or
of
Ruling
Elders
.
-
VIII
.
The
nature
of
Church
Polity
or
Rule
,
with
the
Duty
of
Elders
.
-
IX
.
Of
Deacons
.
-
X.
Of
Excommunication
.
-
XI
.
Of
the
Communion
of
Churches
.
The
Publishing
whereof
was
mentioned
by
the
Author
in
his
Answer
to
the
Vnreasonableness
of
Separation
.
By
the
late
Pious
and
Learned
Minister
of
the
Gospel
,
JOHN
OWEN
,
.
D.
D.
LICENSED
,
June
10.
1688.
LONDON
,
Printed
for
William
Marshall
,
at
the
Bible
in
Newgate
street
,
MDCLXXXIX
.
THE
PREFACE
TO
THE
READER
.
THE
Church
of
Christ
,
according
as
it
is
represented
unto
us
,
or
described
by
the
holy
Spirit
of
God
,
in
the
Old
and
New
Testament
,
hath
but
a
twofold
Consideration
,
as
Catholick
and
Mystical
;
or
as
Visible
and
Organized
in
particular
Congregations
.
The
Catholick
Church
is
the
whole
Mystical
Body
of
Christ
,
consisting
of
all
the
Elect
which
are
purchased
and
redeemed
by
his
Blood
,
whether
already
called
or
uncalled
,
Militant
or
Triumphant
;
and
this
is
the
Church
that
God
gave
him
to
be
head
unto
,
which
is
his
Body
and
his
Fullness
,
and
by
union
with
him
Christ
Mystical
,
Ephes.
1.22
,
23.
and
this
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
the
only
word
most
fully
expressing
the
Catholick
Church
,
used
in
Scripture
)
the
Church
of
the
First-born
,
whose
Names
are
written
in
Heaven
,
Heb.
12.23
.
i.
e.
in
the
Lamb's
Book
of
Life
,
and
shall
all
appear
one
Day
gathered
together
to
their
Head
,
in
the
perfection
and
fullness
of
the
New
Jerusalem-state
;
where
they
will
make
a
glorious
Church
,
not
having
Spot
or
Wrincle
or
any
such
thing
;
but
Holy
and
without
Blemish
.
The
day
of
Grace
which
the
Saints
have
passed
in
the
respective
Ages
of
the
Church
was
but
the
days
of
its
Espousals
,
wherein
the
Bride
hath
made
her self
ready
;
but
then
will
be
her
full
married
state
unto
Christ
,
then
will
be
the
perfection
not
only
of
every
particular
Member
of
Christ
,
but
of
the
whole
Body
of
Christ
,
called
a
perfect
Man
,
and
the
measure
of
the
Stature
of
the
Fullness
of
Christ
,
to
which
we
are
called
,
Edifying
and
building
up
,
by
the
Ministry
and
Ordinances
of
Christ
,
whilst
we
are
in
Via
,
in
our
passage
unto
this
Country
,
a
City
with
a
more
durable
fixed
Foundation
which
we
seek
.
In
order
therefore
unto
the
compleating
this
great
and
mystical
Body
,
Christ
hath
his
particular
Visible
Churches
and
Assemblies
in
this
World
,
wherein
he
hath
ordained
Ordinances
,
and
appointed
Officers
,
for
the
glorious
forementioned
Ends
and
Purposes
.
There
is
no
other
sort
of
Visible
Church
of
Christ
Organized
,
the
subject
of
the
aforesaid
Institutions
spoken
of
,
but
a
particular
Church
or
Congregation
(
either
in
the
Old
or
New
Testament
)
where
all
the
Members
thereof
do
ordinarily
meet
together
in
one
place
to
hold
Communion
one
with
another
,
in
some
one
or
more
great
Ordinances
of
Christ
.
The
first
Churches
were
Oeconomick
when
the
Worship
of
God
was
solemnly
performed
in
the
large
Families
of
the
Antidiluvian
and
Postdiluvian
Patriarchs
,
where
,
no
doubt
,
all
frequently
assembled
to
the
Sacrifices
as
then
offered
,
and
other
parts
of
Worship
then
in
use
.
After
the
descent
of
a
numerous
Progeny
from
Abraham's
Loins
,
God
takes
them
to
himself
in
one
Visible
Body
,
a
National
but
Congregational
Church
,
to
which
he
forms
them
Four
hundred
and
thirty
Years
after
the
Promise
in
the
Wilderness
;
and
although
all
Abraham's
Natural
Posterity
,
according
to
the
External
part
of
the
Promise
made
to
him
,
were
taken
into
visible
Church-Fellowship
,
so
that
it
became
a
National
Church
;
yet
it
was
such
a
National
Church
always
,
in
the
Wilderness
,
and
in
the
Holy
Land
,
as
was
Congregational
;
for
it
was
but
one
Congregation
during
the
Tabernacle
,
or
Temple-state
,
first
or
second
;
they
were
always
bound
to
assemble
to
the
Tabernacle
,
or
Temple
,
thrice
at
least
every
Year
;
hence
the
Tabernacle
was
still
called
the
Tabernacle
of
the
Congregation
.
They
were
to
have
but
one
Altar
for
Burnt-Offerings
and
Sacrifices
;
what
others
were
at
any
time
elsewhere
called
High-Places
,
were
condemned
by
God
as
Sin.
Lastly
,
when
Christ
had
Divorced
this
People
,
Abolished
their
Mosaical
Constitution
,
by
breaking
their
Staff
of
Beauty
and
their
Staff
of
Bonds
,
he
erects
his
Gospel
Church
,
calls
in
Disciples
by
his
Ministry
,
forms
them
into
a
Body
,
furnisheth
them
with
Officers
and
Ordinances
;
and
after
he
had
suffered
,
rose
again
,
and
continued
here
Forty
days
;
in
which
time
he
frequently
appeared
to
them
,
and
acquainted
them
with
his
Will
,
ascends
unto
his
Father
,
sends
his
Spirit
in
a
plentiful
manner
at
Pentecost
,
whereby
most
of
them
were
furnished
with
all
necessary
miraculous
Gifts
,
to
the
promoting
the
Glory
and
Interest
of
Christ
among
Jews
and
Gentiles
.
Hence
the
whole
Evangelical
Ministry
was
first
placed
in
the
Church
of
Jerusalem
(
so
far
as
extraordinary
,
or
such
a
part
of
it
as
was
to
descend
to
Churches
of
after
Ages
)
neither
were
they
placed
as
abiding
or
standing
Officers
in
any
other
Church
as
we
find
.
In
this
Church
they
acted
as
the
Elders
thereof
,
and
from
this
Church
they
were
,
it
's
very
likely
,
solemnly
sent
by
Fasting
and
Prayer
to
the
Exercise
of
their
Apostolick
Function
,
in
Preaching
,
Healing
and
working
Miracles
,
gathering
Churches
,
and
setling
Officers
in
them
;
even
so
as
Barnabas
and
Paul
were
sent
forth
by
the
Church
of
Antioch
.
Their
distinguishing
Apostolick
Office
and
Charge
(
from
which
the
Evangelist
differed
but
little
)
was
to
take
care
of
all
the
Churches
,
not
to
sit
down
as
standing
Pastors
to
all
,
or
any
particular
Congregation
,
but
at
the
first
planting
,
to
gather
,
to
direct
,
and
confirm
them
,
in
practice
of
their
Doctrine
,
Fellowship
,
breaking
Bread
,
and
in
Prayer
.
Wherefore
,
this
Apostolick
Care
committed
to
them
proves
nothing
either
of
the
Catholick
Authority
,
claimed
by
an
Oecumenick
Pastor
;
or
that
charge
of
many
Congregations
,
claimed
by
Diocesan
Bishops
.
Whence
it
's
most
evident
,
That
all
Church
Officers
,
so
far
as
they
had
any
Pastoral
or
Episcopal
Office
,
was
given
to
a
particular
Congregation
,
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
read
of
no
Pastors
of
many
Congregations
,
nor
of
no
Church
made
up
of
many
Congregations
,
to
which
Officers
were
annexed
,
nor
of
any
representative
Church
,
as
some
would
have
.
That
Apostolick
Power
did
descend
to
Successors
we
utterly
deny
,
it
being
not
derivable
;
for
none
after
them
could
say
,
They
had
been
Eye
Witnesses
of
our
Lord
,
before
or
after
his
Resurrection
;
none
since
so
qualified
by
an
extraordinary
measure
of
the
Spirit
for
Preaching
and
working
Miracles
;
and
none
but
the
Pope
challenges
such
an
extensive
Care
for
,
and
Power
over
all
Churches
.
That
which
descends
from
them
to
the
ordinary
Ministry
,
is
a
Commission
to
Preach
and
Baptize
;
and
why
not
to
Head
,
it
being
always
in
the
Commission
that
Christ
gave
,
a
Pastoral
Relation
,
or
Presbytership
which
was
included
in
their
Apostleship
,
and
Exercised
toward
the
Church
of
Jerusalem
.
Such
Presbyter-ship
John
and
Peter
both
had
.
Hence
there
remains
no
other
Successors
jure
to
the
Apostles
,
but
ordinary
Pastors
and
Teachers
.
These
are
relative
Officers
,
and
are
always
in
,
and
to
some
particular
Congregations
;
we
know
of
no
Catholick
visible
Church
that
any
Pastors
are
ordained
to
.
1.
The
Scripture
speaks
of
no
Church
as
Catholick
visible
.
2.
The
thing
it self
is
but
a
Chimaera
of
some
Men's
Brains
;
it
's
not
in
rerum
naturâ
;
for
if
a
Catholick
visible
Church
be
all
the
Churches
that
I
see
at
a
time
,
I
am
not
capable
of
seeing
much
more
than
what
can
Assemble
in
one
place
.
And
if
it
be
meant
of
all
the
Churches
actually
in
being
,
how
are
they
visible
to
me
?
where
can
they
be
seen
in
one
place
?
I
may
as
well
call
all
the
Cities
and
Corporations
in
the
World
the
Catholick
visible
City
or
Corporation
;
which
all
rational
Men
would
call
Nonsence
.
Besides
,
if
all
Organized
Churches
could
be
got
together
,
it
's
not
Catholick
in
respect
of
Saints
Militant
,
much
less
of
Triumphant
;
for
many
are
no
Church
Members
that
are
Christs
Members
,
and
many
visible
Members
are
no
true
Members
of
Christ
Jesus
.
Where
is
any
such
Church
capable
of
Communion
in
all
Ordinances
in
one
place
?
and
the
Scripture
speaks
of
no
other
Organized
visible
Church
.
Again
,
to
a
Catholick
visible
Church
constituted
,
should
be
a
Catholick
visible
Pastor
or
Pastors
;
for
as
the
Church
is
,
such
is
the
Pastor
and
Officers
;
to
the
Mystical
Church
Christ
is
the
mystical
Head
and
Pastor
;
he
is
called
the
chief
Bishop
and
Shepherd
of
our
Souls
,
1
Pet.
2.25
.
hence
the
uncalled
are
his
Sheep
,
as
John
10.16
.
but
to
all
visible
Churches
Christ
hath
appointed
a
visible
Pastor
or
Pastors
;
and
where
is
the
Pastor
of
the
Catholick
visible
Church
?
he
is
not
to
be
found
,
unless
it
please
us
to
take
him
from
Rome
.
To
say
that
all
individual
Pastors
are
Pastors
to
the
Catholick
Church
,
is
either
to
say
that
they
are
invested
with
as
much
Pastoral
Power
and
Charge
in
one
Church
as
in
another
,
and
then
they
are
indefinite
Pastors
;
and
therefore
all
Pastors
have
mutual
Power
in
each
others
Churches
;
and
so
John
may
come
into
Thomas
his
Church
,
and
exercise
all
parts
of
Jurisdiction
there
,
and
Thomas
into
John's
;
or
a
Minister
to
the
Catholick
Church
hath
an
universal
Catholick
Power
over
the
Catholick
Church
;
if
so
,
the
Power
and
Charge
which
every
ordinary
Pastor
hath
,
is
Apostolick
.
Or
,
lastly
,
he
is
invested
with
an
Arbitrary
Power
,
at
least
,
as
to
the
taking
up
a
particular
Charge
where
he
pleaseth
,
with
a
non
obstante
to
the
Suffrages
of
the
People
;
for
if
he
hath
an
Office
whereby
he
is
equally
and
indisputably
related
to
all
Churches
,
it
's
at
his
liberty
,
by
virtue
of
this
Office
,
to
take
where
he
pleaseth
.
But
every
Church-Officer
,
under
Christ
,
is
a
visible
relate
,
and
the
correlate
must
be
such
,
whence
the
Church
must
be
visible
to
which
he
is
an
Officer
.
It
's
absurd
to
say
a
Man
is
a
visible
Husband
to
an
invisible
Wife
,
the
relate
and
correlate
must
be
ejusdem
naturae
.
It
's
true
,
Christ
is
related
to
the
Church
as
mystical
Head
,
but
it
's
in
respect
of
the
Church
in
its
mystical
Nature
,
for
Christ
hath
substituted
no
mystical
Officers
in
his
Church
.
There
is
a
great
deal
of
difference
between
the
mystical
and
external
visible
Church
,
though
the
latter
is
founded
upon
it
,
and
for
the
sake
of
it
.
It
's
founded
upon
it
as
taking
its
true
spiritual
Original
from
it
,
deriving
vital
Spirits
from
it
by
a
mystical
Vnion
to
,
and
Communion
with
Christ
and
his
Members
;
and
it
's
for
the
Sake
of
it
,
all
external
visible
Assemblies
,
Ministers
,
Ordinances
are
for
the
sake
of
the
mystical
Body
of
Christ
,
for
calling
in
the
Elect
,
and
the
Edifying
of
them
to
that
full
measure
of
Stature
they
are
designed
unto
.
But
the
different
consideration
lies
in
these
Things
,
1.
That
the
mystical
Church
doth
never
fail
,
neither
is
diminished
by
any
Shocks
of
Temptation
or
Suffering
,
that
in
their
visible
Profession
any
of
them
undergo
,
whereas
visible
Churches
are
often
broken
,
scattered
,
yea
unchurched
,
and
many
Members
fail
of
the
Grace
of
God
by
final
Apostasy
.
Likewise
Christ's
mystical
Church
is
many
times
preserved
in
that
State
only
,
or
mostly
,
when
Christ
hath
not
a
visible
organized
Church
according
to
Institution
to
be
found
on
the
Face
of
the
Earth
,
so
it
was
with
his
Church
often
under
the
Old
Testament-Dispensation
,
as
in
Aegypt
,
in
the
Days
of
the
Judges
when
the
Ark
was
carried
away
by
the
Philistins
,
in
the
Days
of
Manasseh
,
and
other
wicked
Kings
,
and
especially
in
Babylon
.
In
such
times
the
Faithful
Ones
were
preserved
without
the
true
Sacrifices
,
the
teaching
Priest
,
and
the
Law.
So
hath
it
been
in
the
days
of
the
New
Testament
,
in
divers
places
;
under
the
Draconick
Heathen
Persecutions
,
and
afterward
in
the
Wilderness-state
of
the
Church
,
under
the
Anti-Christian
Vsurpations
,
and
false
Worship
.
Which
mystical
State
is
the
place
prepared
of
God
to
hide
the
Seed
of
the
Woman
in
,
from
the
Dragons
Rage
,
for
the
space
of
One
thousand
two
hundred
and
sixty
Days
.
Again
,
Vnto
this
Mystical
Church
is
only
essentially
necessary
,
a
mystical
Vnion
unto
the
Lord
Jesus
Christ
,
by
the
Gift
of
the
Father
,
Acceptation
,
and
Covenant-undertaking
of
the
Son
,
the
powerful
and
efficacious
Work
of
the
Spirit
of
the
Father
,
and
the
Son
,
working
true
saving
Faith
in
the
Lord
Jesus
Christ
,
and
sincere
Love
to
him
and
all
his
True
Members
.
Whereby
as
they
have
a
firm
and
unshaken
Vnion
,
so
they
have
a
spiritual
Communion
,
though
without
those
desirable
Enjoyments
of
external
Church
Privileges
,
and
means
of
Grace
,
which
they
are
providentially
often
hindred
from
.
Visible
Churches
being
but
Christ's
Tents
and
Tabernacles
,
which
he
sometimes
setteth
up
,
and
sometimes
takes
down
and
removes
at
his
Pleasure
,
as
he
sees
best
for
his
Glory
in
the
World.
But
of
these
he
hath
a
special
regard
as
to
their
Foundadation
,
Matter
,
Constitution
and
Order
,
he
gives
forth
an
exact
pattern
from
Mount
Zion
,
as
of
that
Typical
Tabernacle
from
Mount
Sinai
of
Old.
The
Foundation
part
of
a
visible
Church
is
the
credible
Profession
of
Faith
and
Holiness
,
wherein
the
Lord
Jesus
Christ
is
the
Corner
Stone
,
Eph.
ij
.
20
.
Matth.
xvi
.
18
.
This
Profession
is
the
Foundation
,
but
not
the
Church
it self
.
It
's
not
Articles
of
Faith
,
or
Profession
of
them
in
particular
individual
Persons
that
make
an
organized
visible
Church
.
We
are
the
Houshold
of
Faith
built
upon
the
Foundation
,
&c.
2.
It
's
Men
and
Women
,
not
Doctrine
,
that
are
the
Matter
of
a
Church
;
and
these
professing
the
Faith
,
and
practising
Holiness
.
The
Members
of
Churches
are
always
called
in
the
New
Testament
Saints
,
Faithful
,
Believers
:
They
was
such
that
were
added
to
the
Churches
;
neither
is
every
Believer
so
as
such
,
but
as
a
professing
Believer
,
for
a
Man
must
appear
to
be
fit
Matter
of
a
visible
Church
before
he
can
challenge
Church
Privileges
,
or
they
can
be
allowed
him
.
3.
It
's
not
many
professing
Believers
that
make
a
particular
Church
.
For
though
they
are
fit
Matter
for
a
Church
,
yet
they
have
not
the
Form
of
a
Church
,
without
a
mutual
Agreement
and
Combination
(
explicite
or
at
least
,
implicite
)
whereby
they
become
,
by
vertue
of
Christs
Charter
,
a
spiritual
Corporation
,
and
are
called
a
City
,
Houshold
,
House
,
being
united
together
by
Joints
and
Bonds
,
not
only
by
internal
Bonds
of
the
Spirit
,
but
external
;
the
Bonds
of
Vnion
must
be
visible
as
the
House
is
,
by
profession
.
This
is
a
Society
that
Christ
hath
given
Power
to
,
to
choose
a
Pastor
,
and
other
Officers
of
Christ's
Institution
,
and
enjoy
all
Ordinances
:
The
words
Sacrament
and
Prayer
as
Christ
hath
appointed
.
Hence
a
visible
Church
must
needs
be
a
separate
Congregation
;
Separation
is
a
proper
and
inseparable
adjunct
thereof
;
the
Apostle
speaks
of
Church
Membership
,
2
Cor.
vi
.
14
.
Be
not
unequally
yoked
together
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yoked
with
those
of
another
kind
,
the
Plowing
with
an
Ox
and
Ass
together
,
being
forbidden
under
the
Law
]
with
Vnbelievers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
Visible
Vnbelievers
of
any
sort
or
kind
;
for
what
participation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hath
Righteousness
with
Vnrighteousness
?
what
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Communion
or
Fellowship
hath
Light
with
Darkness
?
Vers.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
harmony
hath
Christ
with
Belial
,
Men
of
corrupt
Lives
and
Conversation
,
or
what
part
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hath
a
Believer
,
i.
e.
a
visible
Believer
with
an
Vnbeliever
?
it
ought
not
to
be
rendred
Infidel
;
but
it
was
done
by
our
Translaters
,
to
put
a
blind
upon
this
place
,
as
to
its
true
intention
,
and
to
countenance
Parish
Communion
;
for
why
did
they
not
here
,
Vers.
14.
and
every
where
else
render
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Infidel
?
Vers.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
consistency
hath
the
Temple
of
God
(
i.
e.
the
Gospel
Church
)
with
Idols
?
&c.
I
take
this
place
to
be
a
full
Proof
of
what
is
before
spoken
,
That
a
Gospel
Church
is
a
Company
of
Faithful
professing
People
,
walking
together
by
mutual
Consent
,
or
Confederation
to
the
Lord
Jesus
Christ
and
one
to
another
,
in
Subjection
to
and
Practice
of
all
his
Gospel-Precepts
and
Commands
,
whereby
they
are
separate
from
all
Persons
and
Things
manifestly
contrary
or
disagreeing
thereunto
.
Hence
▪
as
it's
separate
from
all
such
impurities
that
are
without
,
so
Christ
hath
furnished
it
with
sufficient
Power
and
means
to
keep
it self
Pure
;
and
therefore
hath
provided
Ordinances
and
Ministers
for
that
end
and
purpose
;
for
the
great
end
of
Church-Edification
cannot
be
obtained
without
Purity
be
also
maintained
in
Doctrine
and
Fellowship
.
Purity
cannot
be
maintained
without
Order
;
a
disorderly
Society
will
corrupt
within
it self
;
for
by
Disorder
it
's
divided
,
by
divisions
the
joints
and
bands
are
broken
,
not
only
of
Love
and
Affection
,
but
of
visible
Conjunction
;
so
that
roots
of
bitterness
,
and
sensual
Separation
arising
,
many
are
defiled
.
It
's
true
,
there
may
be
a
kind
of
Peace
and
Agreement
in
a
Society
that
is
a
stranger
to
Gospel-Order
,
when
Men
agree
together
,
to
walk
according
to
a
false
Rule
,
or
in
a
supine
and
negligent
Observation
of
the
True
Rule
.
There
may
be
a
common
Connivance
at
each
one
to
walk
as
he
list
,
but
this
is
not
Order
but
Disorder
by
Consent
:
Besides
a
Church
may
,
for
the
most
part
,
walk
in
Order
,
when
there
is
Breaches
and
Divisions
.
Some
do
agree
to
walk
according
to
the
Rule
,
when
others
will
deviate
from
it
.
It
's
orderly
to
endeavour
to
reduce
those
that
walk
not
orderly
;
though
such
just
Vndertakings
seem
sometimes
grounds
of
Disturbance
,
and
causes
of
Convulsion
in
the
whole
Body
,
threatning
even
its
breaking
in
pieces
;
but
yet
this
must
be
done
to
preserve
the
whole
.
The
Word
Translated
Order
,
Colos.
ij
.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
a
Military
Word
;
it
's
the
Order
of
Souldiers
in
a
Band
,
keeping
Rank
and
File
,
where
every
one
keeps
his
place
,
follows
his
Leader
,
observes
the
Word
of
Command
,
and
his
Right-hand
Man
.
Hence
the
Apostle
joys
to
see
their
close
Order
,
and
Stedfastness
in
the
Faith
,
their
Firmness
,
Valour
,
and
Resolution
in
fighting
the
good
Fight
of
Faith
,
and
the
Order
in
so
doing
;
not
only
in
watching
as
single
Professors
,
but
in
Marching
Orderly
together
as
an
Army
with
Banners
.
There
is
nothing
more
comly
than
a
Church
walking
in
Order
when
every
one
keeps
his
place
,
knows
and
practiseth
his
Duty
according
to
the
Rule
,
each
submitting
to
the
other
in
the
performance
of
Duty
.
When
the
Elders
know
their
places
,
and
the
People
theirs
.
Christ
hath
been
more
Faithful
than
Moses
,
and
therefore
hath
not
left
his
Churches
without
sufficient
Rules
to
walk
by
.
That
Order
may
be
in
a
Church
of
Christ
,
the
Rules
of
the
Gospel
must
be
known
,
and
that
by
Officers
and
People
.
They
that
are
altogether
Ignorant
of
the
Rule
,
or
negligent
in
attending
it
,
or
doubtful
,
and
therefore
always
contending
about
it
,
will
never
walk
according
to
it
.
Hence
it
's
the
great
Duty
of
Ministers
to
study
Order
well
,
and
acquaint
the
People
with
it
.
It
's
greatly
to
be
bewailed
,
that
so
few
Divines
bend
their
Studies
that
way
.
They
content
themselves
only
with
Studying
and
Preaching
the
Truths
that
concern
Faith
in
the
Lord
Jesus
,
and
the
meer
Moral
part
of
Holiness
;
but
as
to
Gospel-Churches
or
Instituted
Worship
,
they
generally
in
their
Doctrine
and
Practice
let
it
alone
,
and
administer
Sacraments
as
indefinitely
as
they
Preach
;
care
not
to
stand
related
to
one
People
more
than
another
,
any
further
than
Maintained
by
them
.
Likewise
many
good
People
are
as
great
Strangers
to
Gospel
Churches
and
Order
,
and
as
their
Ministers
have
a
great
Adversness
to
both
,
and
look
upon
it
as
Schism
and
Faction
;
and
this
is
the
great
reason
of
the
readiness
of
both
to
comply
with
Rules
of
Men
for
making
Churches
,
Canons
established
by
humane
Laws
,
being
carried
away
(
if
they
would
speak
the
Truth
)
by
corrupt
Erastian
Principles
,
That
Christ
hath
left
the
Church
to
be
altogether
Guided
and
Governed
by
Laws
of
Magistratick
Sanction
.
Reformation
from
the
gross
Idolatrous
part
of
Antichristianism
was
engaged
in
with
some
Heroick
Courage
and
Resolution
,
but
the
coldness
and
indifference
of
Protestants
to
any
further
progress
,
almost
ever
since
is
not
a
little
to
be
lamented
.
Many
think
it
enough
that
the
Foundation
of
the
House
is
laid
in
Purity
of
Doctrine
,
(
and
it
's
well
if
that
were
not
rather
written
in
the
Books
than
preached
in
Pulpits
at
this
Day
)
but
how
little
do
they
care
to
set
their
Hands
to
Building
the
House
.
Sure
a
great
matter
is
from
that
Spiritual
Sloathfulness
that
many
are
fallen
under
,
as
likewise
being
ready
to
sink
under
the
great
Discouragements
laid
before
them
by
the
Adversaries
of
Judah
,
when
they
find
the
Children
of
the
Spiritual
Captivity
are
about
to
Build
a
Gospel
Church
unto
the
Lord
.
And
how
long
hath
this
great
Work
ceased
?
And
will
the
Lord's
Ministers
and
People
yet
say
,
The
Time
is
not
come
,
the
Time
that
the
Lord's
House
should
be
Built
?
Is
it
time
to
Build
our
own
Houses
,
and
not
the
House
of
the
Lord
?
Surely
it
's
time
to
Build
,
for
we
understand
by
Books
the
number
of
Years
whereof
the
Word
of
the
Lord
came
to
Daniel
the
Prophet
,
and
to
John
the
beloved
Disciple
and
New
Testament
Prophet
,
that
he
would
accomplish
1260.
Years
in
the
Desolation
of
our
Jerusalem
,
and
the
Court
which
is
without
the
Temple
,
viz.
The
generality
of
Visible
Professors
,
and
the
external
part
of
Worship
,
which
hath
been
so
long
trod
down
by
Gentilism
;
wherefore
consider
your
Ways
,
Go
up
to
the
Mountain
,
and
bring
Wood
,
build
the
House
,
saith
the
Lord
,
and
I
will
take
pleasure
in
it
,
(
Hag.
i.
8
.
)
and
I
will
be
glorified
.
Men
,
it
may
be
,
have
thought
they
have
got
,
or
,
at
least
,
saved
by
not
troubling
themselves
with
the
Care
,
Charge
,
and
Trouble
of
gathering
Churches
,
and
walking
in
Gospel
Order
;
but
God
saith
,
Ye
looked
for
much
and
lo
it
came
to
little
,
and
when
ye
brought
it
Home
I
did
blow
upon
it
.
Why
,
saith
the
Lord
,
because
of
my
House
that
is
waste
,
and
ye
run
every
Man
to
his
own
House
.
I
doubt
not
but
the
time
is
nigh
at
Hand
that
the
Gospel-Temple
must
be
built
with
greater
Splendor
and
Glory
than
ever
Soloman's
or
Zerubbabel's
was
;
and
though
it
seems
to
be
a
great
Mountain
of
Difficulties
,
yet
it
shall
become
a
Plain
before
him
that
is
exalted
far
above
all
Principalities
and
Powers
,
and
as
he
hath
laid
the
Foundation
thereof
in
the
Oppressed
state
of
his
People
,
so
his
Hands
shall
finish
it
,
and
bring
forth
the
Head-stone
thereof
with
shouting
in
the
New
Jerusalem-State
,
crying
,
now
Grace
,
Grace
,
but
then
Glory
,
Glory
to
it
.
This
hastening
Glory
we
should
endeavour
to
meet
,
and
fetch
in
by
earnest
Prayers
and
faithful
Endeavours
,
to
promote
the
great
Work
of
our
Day
.
The
Pattern
is
of
late
Years
given
forth
with
much
clearness
,
by
Models
,
such
as
God
hath
set
up
in
this
latter
Age
in
the
Wilderness
,
and
sheltered
by
Cloud
and
Smoke
by
Day
,
and
the
shining
of
a
flaming
Fire
by
Night
;
for
upon
all
its
Glory
hath
been
a
Defence
,
yea
,
and
it
hath
been
a
Tabernacle
for
a
Shadow
in
the
Day
time
from
the
Heat
,
and
for
a
place
of
Refuge
and
Covert
from
the
Storm
and
from
the
Rain
.
Neither
have
we
been
left
to
Act
by
the
Examples
or
Traditions
of
Men
,
we
have
had
a
full
Manifestation
of
the
revealed
Mind
and
Will
of
Christ
,
with
the
greatest
Evidence
and
Conviction
;
God
having
in
these
latter
Times
raised
up
many
most
Eminent
Instruments
for
Direction
and
Encouragement
unto
his
People
,
which
he
furnished
accordingly
with
great
Qualifications
to
this
End
and
Purpose
,
That
the
true
Original
,
Nature
,
Institution
and
Order
of
Evangelical
Churches
might
be
known
,
distinguished
,
prized
and
adhered
to
,
by
all
that
know
the
Name
of
Christ
,
and
would
be
followers
of
him
as
his
Disciples
,
in
Obedience
to
all
his
revealed
Mind
and
Will
.
Amongst
which
faithful
and
renowned
Servants
of
Christ
,
the
late
Author
of
this
most
useful
and
practical
Treatise
,
hath
approved
himself
to
be
one
of
the
chief
.
I
need
say
nothing
of
his
stedfast
Piety
,
universal
Learning
,
indefatigable
Labours
in
incessant
Vindication
of
the
Doctrines
of
the
Gospel
(
of
greatest
weight
)
against
all
Opposition
made
thereto
,
by
Men
of
corrupt
Minds
.
His
surviving
Works
will
always
be
bespeaking
his
honourable
Remembrance
,
amongst
all
impartial
Lovers
of
the
Truth
.
They
that
were
acquainted
with
him
,
knew
how
much
the
state
and
standing
of
the
Churches
of
Christ
,
under
the
late
Sufferings
and
Strugglings
for
Reformation
,
was
laid
to
heart
by
him
.
And
therefore
how
he
put
forth
his
utmost
strength
to
Assist
,
Aid
,
Comfort
and
Support
the
sinking
Spirits
of
the
poor
Saints
and
People
of
God
,
even
wearied
out
with
long
and
repeated
Persecutions
.
It
is
to
be
observed
,
That
this
ensuing
Treatise
was
occasioned
by
one
of
the
last
and
most
vigorous
Assaults
made
upon
Separate
and
Congregational-Churches
,
by
a
Pen
dipt
in
the
Gall
of
that
persecuting
Spirit
,
under
which
God's
People
groaned
throughout
this
Land
.
He
then
wrote
an
elaborate
account
of
Evangelical
Churches
,
their
Original
,
Institution
,
&c.
with
a
Vindication
of
them
from
the
Charges
laid
in
against
them
,
by
the
Author
of
The
Unreasonableness
of
Separation
▪
This
he
lived
to
Print
,
and
promised
to
handle
the
Subject
more
particularly
,
which
is
here
performed
.
He
lived
to
finish
it
under
his
great
bodily
Infirmities
;
whereby
he
saw
himself
hastening
to
the
end
of
his
Race
;
yet
so
great
was
his
Love
to
Christ
,
that
whilst
he
had
Life
and
Breath
he
drew
not
back
his
Hand
from
his
Service
.
This
Work
he
finished
(
with
others
)
through
the
gracious
support
and
assistance
of
Divine
Power
,
and
Corrected
the
Copy
before
his
departure
.
So
that
,
Reader
,
thou
maist
be
assured
,
That
what
thou
hast
here
,
was
his
,
(
Errata's
of
the
Press
only
excepted
)
and
likewise
that
it
ought
to
be
esteemed
as
his
Legacy
to
the
Church
of
Christ
,
being
a
great
part
of
his
dying
Labours
;
and
therefore
it
's
most
uncharitable
to
suppose
,
That
the
things
here
wrote
,
were
penned
with
any
other
Design
,
than
to
advance
the
Glory
and
Interest
of
Christ
in
the
World
;
and
that
they
were
not
matters
of
great
weight
on
his
own
Spirit
.
And
upon
the
perusal
that
I
have
had
of
these
Papers
,
I
cannot
but
recommend
them
to
all
diligent
Enquirers
after
the
true
Nature
,
Way
,
Order
and
Practice
of
Evangelical
Churches
,
as
a
true
and
faithful
Account
,
according
to
what
Vnderstanding
the
Professors
thereof
,
for
the
most
part
have
had
and
practised
.
Who
ever
is
otherwise
Minded
,
he
hath
the
liberty
of
his
own
Light
and
Conscience
.
Lastly
,
whereas
many
serious
Professors
of
the
Faith
of
the
Lord
Jesus
(
it
may
be
)
well
grounded
in
the
main
saving
Truths
of
the
Gospel
,
are
yet
much
to
seek
of
these
necessary
Truths
,
for
want
of
good
Information
therein
,
and
therefore
walk
not
up
to
all
the
revealed
Mind
of
Christ
,
as
they
sincerely
desire
.
Let
such
,
with
unprejudiced
Minds
,
Read
,
and
Consider
what
is
here
offered
to
them
,
and
receive
nothing
upon
humane
Authority
;
follow
no
Man
in
Judgment
or
Practice
any
further
than
he
is
a
follower
of
Christ
.
And
this
is
all
the
Request
of
him
that
is
a
lover
of
all
them
that
Love
the
Lord
Jesus
Christ
.
J.
C.
THere
is
lately
Published
,
by
the
same
Author
,
A
Treatise
of
the
Dominion
of
Sin
and
Grace
.
Wherein
Sin
's
Reign
is
discovered
,
in
whom
it
is
,
and
in
whom
it
is
not
:
how
the
Law
supports
it
,
and
how
Grace
delivers
from
it
,
by
setting
up
its
Dominion
in
the
Heart
.
Price
bound
1
s.
The
Author
also
ushered
into
the
World
,
by
his
Preface
,
another
very
useful
Book
,
Entituled
,
The
best
Treasure
:
or
,
the
way
to
be
truly
Rich.
Being
a
Discourse
on
Ephes.
iij.
8
.
wherein
is
opened
and
commended
to
Saints
and
Sinners
,
the
personal
and
purchased
Riches
of
Christ
,
as
the
best
Treasure
to
be
preserved
and
ensured
by
all
that
would
be
Happy
here
and
hereafter
.
By
Bartholomew
Ashwood
,
late
Minister
of
the
Gospel
.
Price
bound
2s.
6d
.
Another
Book
of
the
same
Authors
,
Entituled
,
The
heavenly
Trade
;
or
the
best
Merchandize
,
the
only
way
to
live
well
in
impoverishing
Times
.
A
Discourse
occasioned
from
the
decay
of
Earthly
Trades
,
and
visible
waste
of
practical
Piety
,
in
the
Day
we
live
in
.
Offering
Arguments
and
Counsels
to
all
,
towards
a
speedy
revival
of
dying
Godliness
;
and
timely
prevention
of
the
dangerous
issues
thereof
hanging
over
us
.
Very
necessary
for
all
Families
.
Price
2
s.
6
d.
Some
other
Books
Printed
for
and
Sold
by
William
Marshal
.
CAryl's
Exposition
on
the
whole
Book
of
Job
.
In
Two
Volumes
in
Folio
.
Pool's
Synopsis
Criticorum
.
In
V.
Volumes
.
Latin.
—
's
Synopsis
on
the
New
Testament
.
In
Two
large
Volumes
,
in
Latin
,
with
the
Index
,
are
to
be
sold
very
cheap
.
In
Quires
both
Volumes
for
20
s
,
and
both
Vol.
well
bound
for
30
s.
Pool's
Annotations
in
English.
Two
Volumes
.
Index's
to
the
Old
and
New
Testament
to
be
sold
alone
.
Price
5
s.
Dr.
Owen
on
the
Hebrews
.
In
Four
Volumes
.
Owen
on
the
Spirit
.
Clark's
Martyrology
.
Mellificium
Chirurgiae
,
or
the
Marrow
of
Chirurgery
.
An
Anatomical
Treatise
.
Institutions
of
Physick
,
with
Hippocrates's
Aphorisms
largely
Commented
upon
.
The
Marrow
of
Physick
,
shewing
the
Causes
,
Signs
and
Cures
of
most
Diseases
incident
to
humane
Bodies
.
Choice
experienced
Receipts
for
the
Cure
of
several
Distempers
.
The
Fourth
Edition
,
enlarged
withm
any
Additions
,
and
purged
from
many
Faults
that
escaped
in
the
former
Impressions
.
Illustrated
with
Twelve
Copper
Cuts
.
By
James
Cooke
of
Warwick
,
Practitioner
in
Physick
and
Chirurgery
.
There
is
also
a
very
useful
Book
of
the
same
Authors
,
for
those
That
are
desirous
of
being
their
own
Physicians
,
Entituled
,
Select
Observations
of
English
Bodies
,
of
Eminent
Persons
,
in
desperate
Diseases
.
To
which
is
now
added
an
Hundred
rich
Counsels
and
Advices
for
several
honourable
Persons
.
With
all
the
several
Medicines
and
Methods
by
which
the
several
Cures
were
effected
.
With
Directions
about
Drinking
the
Bath
Water
.
Price
bound
2
s.
6
d.
Clarkson's
Primitive
Episcopacy
.
Octavo
.
Price
bound
,
1
s.
6
d.
Owen
of
Justification
.
—
's
Brief
and
Impartial
Account
of
the
Nature
of
the
Protestant
Religion
.
THE
TRUE
NATURE
OF
A
Gospel
Church
AND
ITS
GOVERNMENT
.
CHAP.
I.
The
Subject
Matter
of
the
Church
.
THE
Church
may
be
considered
either
as
unto
its
Essence
,
Constitution
and
Being
;
or
as
unto
its
Power
and
Order
,
when
it
is
Organized
.
As
unto
its
Essence
and
Being
,
its
constituent
parts
are
its
Matter
and
Form.
These
we
must
enquire
into
.
By
the
Matter
of
the
Church
,
we
understand
the
persons
whereof
the
Church
doth
consist
,
with
their
Qualifications
:
And
by
its
Form
,
the
reason
,
cause
and
way
of
that
kind
of
Relation
among
them
,
which
gives
them
the
Being
of
a
Church
,
and
therewithal
an
Interest
in
all
that
belongs
unto
a
Church
,
either
privilege
,
or
power
,
as
such
.
Our
first
Enquiry
being
concerning
what
sort
of
Persons
our
Lord
Jesus
Christ
requireth
and
admitteth
to
be
the
visible
Subjects
of
his
Kingdom
,
we
are
to
be
regulated
in
our
Determination
by
respect
unto
his
Honour
,
Glory
,
and
the
Holiness
of
his
Rule
.
To
reckon
such
persons
to
be
Subjects
of
Christ
,
Members
of
his
Body
,
such
as
he
requires
and
owns
,
(
for
others
are
not
so
)
who
would
not
be
tolerated
,
at
least
not
approved
,
called
Saints
,
separated
from
the
World
,
with
many
other
things
of
an
alike
nature
,
as
we
shall
see
immediately
.
And
if
the
Honour
of
Christ
were
of
such
weight
with
us
as
it
ought
to
be
;
if
we
understood
aright
the
nature
and
ends
of
his
Kingdom
,
and
that
the
peculiar
Glory
of
it
,
above
all
the
Kingdoms
in
the
World
,
consists
in
the
Holiness
of
its
Subjects
,
such
an
Holiness
as
the
World
in
its
wisdom
knoweth
not
,
we
would
duly
consider
whom
we
avow
to
belong
thereunto
.
Those
who
know
ought
of
these
things
,
will
not
profess
that
persons
openly
profane
,
vicious
,
sensual
,
wicked
and
ignorant
,
are
approved
and
owned
of
Christ
as
the
Subjects
of
his
Kingdom
,
mixture
of
wicked
men
in
it
,
is
made
a
scare-crow
to
frighten
men
from
attempting
the
Reformation
of
the
greatest
Evils
,
and
a
covert
for
the
composing
Churches
of
such
Members
only
.
Some
things
therefore
are
to
be
premised
unto
what
shall
be
offered
unto
the
right
stating
of
this
Enquiry
:
As
,
1.
That
if
there
be
no
more
required
of
any
as
unto
Personal
Qualifications
in
a
visible
uncontroulable
profession
,
to
constitute
them
Subjects
of
Christs
Kingdom
,
Laws
of
Men
to
constitute
a
good
Subject
or
Citizen
,
the
distinction
between
his
visible
Kingdom
and
the
Kingdoms
of
the
World
,
as
unto
the
principal
causes
of
it
,
is
utterly
lost
.
Now
all
negative
Qualifications
,
as
that
Men
are
not
Oppressors
,
Drunkards
,
Revilers
,
Swearers
,
Adulterers
,
&c.
are
required
hereunto
.
But
yet
it
is
so
fallen
out
,
that
generally
more
is
required
to
constitute
such
a
Citizen
as
shall
represent
the
righteous
Laws
he
liveth
under
,
than
to
constitute
a
Member
of
the
Church
of
Christ
.
2.
That
whereas
Regeneration
is
expresly
required
in
the
Gospel
,
Of
this
Regeneration
Baptism
is
the
Symbol
,
the
Sign
,
So
speaks
the
Apostle
in
the
case
of
Circumcision
under
the
Law
,
Rom.
2.25
.
For
Circumcision
verily
profiteth
,
if
thou
keep
the
Law
;
but
if
thou
be
a
breaker
of
the
Law
,
thy
Circumcision
is
made
uncircumcision
.
It
is
so
in
the
case
of
Baptism
.
Verily
it
profiteth
,
if
a
Man
stand
unto
the
Terms
of
the
Covenant
which
is
tendered
therein
between
God
and
his
Soul
;
for
it
will
give
him
Right
unto
all
the
outward
Privileges
of
a
Regenerate
State
;
but
if
he
do
not
,
as
in
the
sight
of
God
his
Baptism
is
no
Baptism
,
no
Baptism
,
as
unto
a
participation
of
the
external
Rights
and
Privileges
of
a
Regenerate
State.
real
principle
and
state
in
the
Souls
of
Men
,
whereon
the
participation
of
all
the
spiritual
advantages
of
the
Covenant
of
Grace
doth
depend
:
The
Church
is
judge
of
its
evidences
and
fruits
in
their
external
Demonstration
,
as
unto
a
participation
of
the
outward
Privileges
of
a
Regenerate
State
,
withhold
Communion
,
can
be
no
part
of
the
matter
constitūent
of
a
Church
,
or
are
not
meet
Members
for
the
first
constitution
of
it
.
But
such
are
all
Habitual
Sinners
;
those
who
having
prevalent
habits
and
inclinations
unto
Sins
of
any
kind
unmortified
,
do
walk
according
unto
them
.
Such
are
profane
Swearers
,
Drunkards
,
Fornicators
,
Covetous
,
Oppressors
,
and
the
like
,
who
shall
not
inherit
the
Kingdom
of
God.
1
Cor.
6.9
,
10
,
11.
Phil.
3.18
,
19.
2
Thess.
3.6
.
2
Tim.
3.5
.
as
a
Man
living
and
dying
in
any
known
Sin
,
that
is
habitually
,
without
Repentance
cannot
be
saved
;
so
a
Man
known
to
live
in
Sin
,
cannot
regularly
be
received
into
any
Church
.
To
compose
Churches
of
Habitual
Sinners
,
and
that
either
as
unto
Sins
of
Commission
,
or
Sins
of
Omission
,
is
not
to
erect
Temples
of
Christ
,
but
Chapels
unto
the
Devil
.
2.
Such
as
being
in
the
fellowship
of
the
Church
,
are
to
be
admonished
of
any
scandalous
Sin
,
which
if
they
repent
not
of
,
they
are
to
be
cast
out
of
the
Church
,
Original
Constitution
of
a
Church
.
This
is
the
state
of
them
who
abide
Obstinate
in
any
known
Sin
,
3.
They
are
to
be
such
as
visibly
answer
the
Description
given
of
Gospel
Churches
in
the
Scripture
,
so
as
the
Titles
assigned
therein
unto
the
Members
of
such
Churches
,
may
on
good
grounds
be
appropriated
unto
them
.
To
compose
Churches
of
such
persons
as
do
not
visibly
answer
the
character
given
of
what
they
were
of
old
,
and
what
they
were
always
to
be
by
virtue
of
the
Law
of
Christ
or
Gospel-constitution
,
is
not
Church
Edification
but
Destruction
.
And
those
who
look
on
the
things
spoken
of
all
Church
Members
of
old
,
as
that
they
were
Saints
by
calling
,
lively
stones
in
the
house
of
God
,
justified
and
sanctified
,
separate
from
the
World
,
&c.
as
those
which
were
in
them
,
and
did
indeed
belong
unto
them
,
but
even
deride
the
necessity
of
the
same
things
in
present
Church
Members
,
or
the
Application
of
them
unto
those
who
are
so
,
are
themselves
no
small
part
of
that
woful
Degeneracy
which
Christian
Religion
is
fallen
under
.
Let
it
then
be
considered
what
is
spoken
of
the
Church
of
the
Jews
in
their
Dedication
unto
God
,
as
unto
their
Typical
Holiness
,
with
the
Application
of
it
unto
Christian
Churches
in
real
Holiness
,
1
Pet.
2.5
,
9.
with
the
Description
given
of
them
constantly
in
the
Scripture
,
as
Faithful
,
Holy
,
Believing
,
as
the
House
of
God
,
as
his
Temple
wherein
he
dwells
by
his
Spirit
,
as
the
Body
of
Christ
united
and
compacted
by
the
communication
of
the
Spirit
unto
them
;
as
also
what
is
said
concerning
their
ways
,
walkings
and
duties
;
and
it
will
be
uncontrolably
evident
of
what
sort
our
Church
Members
ought
to
be
;
nor
are
those
of
any
other
sort
able
to
discharge
the
Duties
which
are
incumbent
on
all
Church
Members
,
nor
to
use
the
Privileges
they
are
intrusted
withal
.
Wherefore
,
I
say
,
to
suppose
Churches
regularly
to
consist
of
such
persons
for
the
greater
part
of
them
,
as
no
way
answer
the
Description
given
of
Church
Members
in
their
Original
Institution
,
nor
capable
to
discharge
the
Duties
prescribed
unto
them
,
but
giving
evidence
of
Habits
and
actions
inconsistent
therewithal
,
is
not
only
to
disturb
all
Church
Order
,
but
utterly
to
overthrow
the
Ends
and
Being
of
Churches
.
Nor
is
there
any
thing
more
scandalous
unto
Christian
Religion
,
than
what
Bellarmine
affirms
to
be
the
judgment
of
the
Papists
in
opposition
unto
all
others
;
namely
,
that
no
internal
Vertue
or
Grace
is
required
unto
the
Constitution
of
a
Church
in
its
Members
.
Lib.
3.
de
Eccles.
cap.
2.
make
an
open
profession
of
the
subjection
of
their
Souls
and
Consciences
unto
the
Authority
of
Christ
in
the
Gospel
,
and
their
readiness
to
yield
Obedience
unto
all
his
Commands
.
This
I
suppose
will
not
be
denied
;
for
not
only
doth
the
Scripture
make
this
Profession
necessary
unto
the
participation
of
any
benefit
or
privilege
of
the
Gospel
;
but
the
nature
of
the
things
themselves
requires
indispensably
that
so
it
should
be
.
For
nothing
can
be
more
unreasonable
than
,
that
Men
should
be
taken
into
the
privileges
attending
Obedience
unto
the
Laws
and
Commands
of
Christ
,
without
avowing
or
professing
that
Obedience
.
Wherefore
,
our
Enquiry
is
only
what
is
required
unto
such
a
Profession
,
as
may
render
Men
meet
to
be
Members
of
a
Church
,
and
give
them
a
Right
thereunto
.
For
to
suppose
such
a
confession
of
Christian
Religion
to
be
compliant
with
the
Gospel
,
which
is
made
by
many
who
openly
live
in
Sin
,
being
disobedient
,
and
unto
every
good
work
reprobate
,
is
to
renounce
the
Gospel
it self
.
Christ
is
not
the
High-Priest
of
such
a
Profession
.
I
shall
therefore
declare
briefly
what
is
necessary
unto
this
Profession
,
that
all
may
know
what
it
is
which
is
required
unto
the
Entrance
of
any
into
our
Churches
,
wherein
our
Practice
hath
been
sufficiently
traduced
.
1.
There
is
required
unto
it
a
competent
knowledge
of
the
Doctrines
and
Mystery
of
the
Gospel
,
especially
concerning
the
Person
and
Offices
of
Christ
.
The
Confession
hereof
,
was
the
ground
whereon
he
granted
the
Keys
of
the
Kingdom
of
Heaven
,
or
all
Church
Power
unto
Believers
,
Matth.
16.17
,
18
,
19.
The
first
Instruction
which
he
gave
unto
his
Apostles
,
was
,
That
they
should
teach
Men
by
the
Preaching
of
the
Gospel
,
in
the
knowledge
of
the
Truth
revealed
by
him
.
The
knowledge
required
in
the
Members
of
the
Judaical
Church
,
that
they
might
be
Translated
into
the
Christian
,
was
principally
,
if
not
solely
,
that
of
his
Person
,
and
the
acknowledgment
of
him
to
be
the
true
Messiah
,
the
Son
of
God.
For
as
on
their
unbelief
thereof
their
Eternal
ruine
did
depend
,
as
he
told
them
,
if
you
believe
not
that
I
am
he
,
you
shall
die
in
your
sins
;
so
the
confession
of
him
was
sufficient
on
their
part
unto
their
Admission
into
the
Gospel
Church
State.
And
the
Reasons
of
it
are
apparent
.
With
others
,
an
Instruction
in
all
the
Mysteries
of
Religion
,
especially
in
those
that
are
fundamental
,
is
necessary
unto
the
Profession
we
enquire
after
.
So
Justin
Martyr
tells
us
what
pains
they
took
in
those
Primitive
Times
,
to
instruct
those
in
the
Mysteries
of
Religion
,
who
upon
a
general
Conviction
of
its
Truth
,
were
willing
to
adhere
unto
the
Profession
of
it
.
And
what
was
their
judgment
herein
,
is
sufficiently
known
,
from
the
keeping
a
multitude
in
the
state
of
Catechumens
,
before
they
would
admit
them
into
the
Fellowship
of
the
Church
.
They
are
not
therefore
to
be
blamed
,
they
do
but
discharge
their
Duty
,
who
refuse
to
receive
into
Church-Communion
such
as
are
ignorant
of
the
fundamental
Doctrines
and
Mysteries
of
the
Gospel
;
or
if
they
have
learned
any
thing
of
them
from
a
form
of
words
,
yet
really
understand
nothing
of
them
.
The
promiscuous
driving
of
all
sorts
of
persons
who
have
been
Baptized
in
their
Infancy
,
unto
a
participation
of
all
Church
privileges
,
is
a
profanation
of
the
holy
Institutions
of
Christ
.
This
knowledge
therefore
belonging
unto
profession
is
it self
to
be
professed
.
2.
There
is
required
unto
it
a
professed
subjection
of
Soul
and
Conscience
unto
the
Authority
of
Christ
in
the
Church
.
Baptized
in
the
Name
of
Christ
.
And
it
is
required
of
all
them
who
are
Baptized
in
their
Infancy
,
when
they
are
able
with
Faith
and
Understanding
to
profess
their
consent
unto
,
and
abiding
in
that
Covenant
whereinto
they
were
initiated
.
3.
An
Instruction
in
,
and
consent
unto
the
Doctrine
of
Self-denial
and
bearing
of
the
Cross
,
in
a
particular
manner
:
easie
rate
,
it
will
cost
him
nothing
.
But
the
Gospel
gives
us
another
account
of
these
things
.
For
it
not
only
warns
us
,
that
Reproaches
,
Hatred
,
Sufferings
of
all
sorts
,
oft-times
to
Death
it self
,
are
the
common
lot
of
all
its
Professors
,
who
will
live
Godly
in
Christ
Jesus
;
but
also
requires
,
that
at
our
initiation
into
the
Profession
of
it
,
we
consider
aright
the
dread
of
them
all
,
and
engage
cheerfully
to
undergo
them
.
Hence
,
in
the
Primitive
Times
,
whilst
all
sorts
of
miseries
were
continually
presented
unto
them
who
Embraced
the
Christian
Religion
,
their
willing
engagement
to
undergo
them
,
who
were
Converted
,
was
a
firm
Evidence
of
the
sincerity
of
their
Faith
,
as
it
ought
to
be
unto
us
also
in
times
of
Difficulty
and
Persecution
.
Some
may
suppose
that
the
Faith
and
Confession
of
this
Doctrine
of
Self-denial
and
readiness
for
the
Cross
,
is
of
use
only
in
time
of
Persecution
,
and
so
doth
not
belong
unto
them
who
have
continually
the
countenance
and
favour
of
publick
Authority
.
I
say
,
it
is
,
at
least
as
they
judge
,
well
for
them
;
with
others
it
is
not
so
,
whose
outward
state
makes
the
publick
avowing
of
this
Duty
indispensably
necessary
unto
them
:
And
I
may
add
it
as
my
own
thoughts
,
(
though
they
are
not
my
own
alone
)
That
notwithstanding
all
the
Countenance
that
is
given
unto
any
Church
by
the
publick
Magistracy
,
yet
whilst
we
are
in
this
World
,
those
who
will
faithfully
discharge
their
Duty
,
as
Ministers
of
the
Gospel
especially
,
shall
have
need
to
be
prepared
for
sufferings
.
To
escape
sufferings
,
and
enjoy
worldly
advantages
by
sinful
compliances
,
or
bearing
with
Men
in
their
Sins
,
is
no
Gospel
Direction
.
4.
Conviction
and
Confession
of
Sin
,
with
the
way
of
deliverance
by
Jesus
Christ
,
is
that
answer
of
a
good
Conscience
,
that
is
required
in
the
Baptism
of
them
that
are
Adult
.
1
Pet.
3.
5.
Unto
this
Profession
is
required
the
constant
performance
of
all
known
Duties
of
Religion
,
Shew
me
thy
Faith
by
thy
Works
.
6.
A
careful
Abstinence
from
all
known
Sins
,
giving
scandal
or
offence
,
either
unto
the
World
,
or
unto
the
Church
of
God.
And
the
Gospel
requires
,
with
the
Mouth
Confession
is
made
unto
Salvation
)
against
(
1.
)
Fear
,
(
2.
)
Shame
,
(
3.
)
The
Course
of
the
World
,
(
4.
)
The
Opposition
of
all
Enemies
whatever
.
Hence
it
appears
,
that
there
are
none
excluded
from
an
Entrance
into
the
Church
State
,
but
such
as
are
either
,
(
1.
)
grosly
Ignorant
,
or
,
(
2.
)
Persecutors
,
or
reproachers
of
those
that
are
Good
,
or
of
the
ways
of
God
wherein
they
walk
;
or
,
(
3.
)
Idolaters
;
or
,
(
4.
)
Men
scandalous
in
their
Lives
in
the
Commission
of
Sins
,
or
Omission
of
Duties
,
through
vitious
Habits
or
Inclinations
;
or
,
(
5.
)
such
as
would
partake
of
Gospel-Privileges
and
Ordinances
,
yet
openly
avow
that
they
will
not
submit
unto
the
Law
and
Commands
of
Christ
in
the
Gospel
,
concerning
whom
,
and
the
like
,
the
Scripture
Rule
is
peremptory
;
From
such
turn
away
.
And
herein
we
are
remote
from
exceeding
the
example
and
care
of
the
Primitive
Churches
.
Yea
,
there
are
but
few
,
if
any
,
that
arrive
unto
it
.
Their
endeavour
was
to
Preach
unto
all
they
could
,
and
rejoiced
in
the
multitudes
that
came
to
hear
the
Word
.
But
if
any
did
essay
to
join
themselves
unto
the
Church
,
their
diligence
in
their
Examination
and
Instruction
,
their
severe
Enquiries
into
their
Conversation
,
their
disposing
of
them
for
a
long
time
into
a
state
of
Expectation
for
their
Trial
,
before
their
Admittance
,
were
remarkable
.
And
some
of
the
Ancients
complain
,
that
their
promiscuous
Admittance
of
all
sorts
of
persons
that
would
profess
the
Christian
Religion
,
into
Church
Membership
,
which
took
place
afterwards
,
ruined
all
the
Beauty
,
Order
and
Discipline
of
the
Church
.
The
things
ascribed
unto
those
who
are
to
be
esteemed
the
proper
Subject
Matter
of
a
Visible
Church
,
are
such
as
in
the
judgment
of
Charity
entitle
them
unto
all
the
Appellations
of
Saints
;
Called
,
Sanctified
,
that
is
Visibly
and
by
Profession
,
which
are
given
unto
the
Members
of
all
the
Churches
in
the
New
Testament
,
and
which
must
be
answered
in
those
who
are
admitted
into
that
Privilege
,
if
we
do
not
wholly
neglect
our
only
Patterns
.
By
these
things
,
although
they
should
any
of
them
not
be
real
living
Members
of
the
Mystical
Body
of
Christ
,
unto
whom
he
is
an
Head
of
spiritual
and
vital
influence
;
yet
are
they
meet
Members
of
that
Body
of
Christ
unto
which
he
is
an
Head
of
Rule
and
Government
;
as
also
meet
to
be
esteemed
Subjects
of
his
Kingdom
.
And
none
are
excluded
but
such
,
as
concerning
whom
Rules
are
given
,
either
to
withdraw
from
them
,
or
to
cast
them
out
of
Church
Society
,
or
are
expresly
excluded
by
God
himself
from
any
share
in
the
Privileges
of
his
Covenant
,
Psal.
50.16
,
17.
Divines
,
of
all
sorts
,
do
dispute
from
the
Scripture
and
the
Testimonies
of
the
Ancients
,
that
Hypocrites
,
and
persons
unregenerate
may
be
true
Members
of
Visible
Churches
.
And
it
is
a
matter
very
easie
to
be
proved
;
nor
do
I
know
any
by
whom
it
is
denied
.
But
the
only
Question
is
,
That
whereas
undoubtedly
,
Profession
is
necessary
unto
all
Church
Communion
;
whether
,
if
Men
do
profess
themselves
Hypocrites
in
State
,
and
Unregenerate
in
Mind
,
that
Profession
do
sufficiently
qualify
them
for
Church
Communion
.
And
whereas
there
is
a
double
Profession
,
one
by
Words
,
the
other
by
Works
,
as
the
Apostle
declares
,
Tit.
1.16
.
Whether
the
latter
be
not
as
interpretative
of
the
Mind
and
state
of
Men
as
the
former
;
other
contest
we
have
with
none
,
in
this
matter
.
Belarmine
de
Eccles.
lib.
3.
cap.
2.
gives
an
account
out
of
Augustine
,
and
that
truly
,
from
Brevec
.
Collat.
Col.
3.
of
the
state
of
the
Church
.
It
doth
,
saith
he
,
consist
of
a
Soul
and
Body
.
The
Soul
is
the
internal
Graces
of
the
Spirit
;
The
Body
is
the
Profession
of
them
,
with
the
Sacraments
.
All
true
Believers
making
Profession
,
belong
to
the
Soul
and
Body
of
the
Church
.
Some
,
(
as
believing
Catechumens
)
belong
to
the
Soul
,
but
not
to
the
Body
:
Others
are
of
the
Body
,
but
not
of
the
Soul
;
namely
,
such
as
have
no
internal
Grace
or
true
Faith
;
and
they
are
like
the
Hair
or
the
Nails
,
or
evil
Humours
in
the
Body
.
And
thereunto
adds
,
That
his
Definition
of
the
Church
comprizeth
this
last
sort
only
;
which
is
all
one
,
as
if
we
should
define
a
Man
to
be
a
Thing
constituted
and
made
up
of
Hair
,
Nails
,
and
ill
Humours
;
and
let
others
take
heed
that
they
have
not
such
Churches
.
There
is
nothing
more
certain
in
matter
of
Fact
,
than
that
Evangelical
Churches
at
their
first
constitution
,
were
made
up
,
and
did
consist
of
such
Members
as
we
have
described
,
and
no
other
.
Nor
is
there
one
Word
in
the
whole
Scripture
intimating
any
Concession
or
Permission
of
Christ
,
to
receive
into
his
Church
those
who
are
not
so
Qualified
.
Others
have
nothing
to
plead
for
themselves
but
Possession
;
which
being
malae
fidei
,
ill
obtained
,
and
ill
continued
,
will
afford
them
no
real
advantage
,
when
the
time
of
trial
shall
come
.
Wherefore
,
it
is
certain
that
such
they
ought
to
be
.
No
Man
,
as
I
suppose
,
is
come
unto
that
profligate
sense
of
Spiritual
things
,
as
to
deny
,
That
the
Members
of
the
Church
ought
to
be
visibly
Holy.
For
if
so
,
they
may
affirm
,
that
all
the
promises
and
privileges
made
and
granted
to
the
Church
,
do
belong
unto
them
who
visibly
live
and
die
in
their
Sins
;
which
is
to
overthrow
the
Gospel
.
And
if
they
ought
so
to
be
,
and
were
so
at
first
,
when
they
are
not
so
,
openly
and
visibly
,
there
is
a
declension
from
the
Original
Constitution
of
Churches
,
and
a
Sinful
Deviation
in
them
from
the
Rule
of
Christ
.
This
Original
Constitution
of
Churches
,
with
respect
unto
their
Members
,
was
for
the
substance
of
it
,
as
we
observed
,
preferred
in
the
Primitive
Times
,
whilst
Persecution
from
without
,
was
continued
,
and
Discipline
preserved
within
.
I
have
in
part
declared
before
,
what
great
care
and
circumspection
the
Church
then
used
in
the
Admission
of
any
into
their
Fellowship
and
Order
,
and
what
trial
they
were
to
undergo
,
before
they
were
received
;
and
it
is
known
also
,
with
what
severe
Discipline
they
watched
over
the
Faith
,
walking
,
conversation
and
manners
of
all
their
Members
.
Indeed
,
such
was
their
care
and
diligence
herein
,
that
there
is
scarce
left
in
some
Churches
,
at
present
,
the
least
Resemblance
or
Appearance
of
what
was
their
State
and
manner
of
Rule
.
Wherefore
,
some
think
it
meet
to
Ascend
no
higher
in
the
imitation
of
the
Primitive
Churches
,
than
the
times
of
the
Christian
Emperours
,
when
all
things
began
to
rush
into
the
fatal
Apostasie
,
which
I
shall
here
speak
a
little
farther
unto
:
For
,
Upon
the
Roman
Emperours
Embracing
Christian
Religion
,
whereby
not
only
outward
Peace
and
Tranquility
was
secured
unto
the
Church
,
but
the
Profession
of
Christian
Religion
was
countenanced
,
encouraged
,
honoured
and
rewarded
;
the
Rule
,
Care
and
Diligence
of
the
Churches
about
the
Admission
of
Members
,
were
in
a
great
measure
relinquished
and
forsaken
.
The
Rulers
of
the
Church
began
to
think
,
that
the
Glory
of
it
consisted
in
its
numbers
;
finding
both
their
own
Power
,
Veneration
and
Revenue
encreased
thereby
.
In
a
short
time
,
the
Inhabitants
of
whole
Cities
and
Provinces
,
upon
a
bare
outward
Profession
,
were
admitted
into
Churches
.
And
then
began
the
outward
Court
,
that
is
,
all
that
which
belongs
unto
the
outward
Worship
and
Order
of
the
Church
,
to
be
trampled
on
by
the
Gentiles
,
not
kept
any
more
to
the
measure
of
Scripture
Rule
,
which
thenceforth
was
applied
only
to
the
Temple
of
God
and
them
that
Worshipped
therein
:
For
this
corruption
of
the
Church
,
as
to
the
matter
of
it
,
was
the
occasion
and
means
of
introducing
all
that
corruption
in
Doctrine
,
Worship
,
Order
and
Rule
which
ensued
,
and
ended
in
the
great
Apostacy
.
For
whatever
belonged
unto
any
of
these
things
,
especially
these
that
consist
in
practice
,
were
accommodated
unto
the
state
of
the
Members
of
the
Churches
:
And
such
they
were
as
stood
in
need
of
superstitious
Rites
to
be
mixed
with
their
Worship
,
as
not
understanding
the
Power
and
Glory
of
that
which
is
Spiritual
;
such
as
no
interest
in
Church
Order
could
be
committed
unto
,
seeing
they
were
not
qualified
to
bear
any
share
in
it
;
such
as
stood
in
need
of
a
Rule
over
them
,
with
Grandeur
and
Power
,
like
unto
that
among
the
Gentiles
.
Wherefore
,
the
Accommodation
of
all
Church
concerns
,
unto
the
state
and
condition
of
such
corrupt
Members
as
Churches
were
filled
with
,
and
at
length
made
up
of
,
proved
the
Ruine
of
the
Church
in
all
its
Order
and
Beauty
.
But
so
it
fell
out
,
that
in
the
Protestant
Reformation
of
the
Church
,
very
little
regard
was
had
thereunto
.
Those
great
and
worthy
Persons
who
were
called
unto
that
Work
,
did
set
themselves
principally
,
yea
,
solely
for
the
most
part
,
against
the
false
Doctrine
and
Idolatrous
Worship
of
the
Church
of
Rome
;
as
judging
,
that
if
they
were
removed
and
taken
away
,
the
people
by
the
Efficacy
of
Truth
and
Order
of
Worship
,
would
be
retrived
from
the
evil
of
their
ways
,
and
Primitive
Holiness
be
again
reduced
among
them
.
For
they
thought
it
was
the
Doctrine
and
Worship
of
that
Church
,
which
had
filled
the
people
with
Darkness
and
corrupted
their
Conversations
.
Nor
did
they
absolutely
judge
amiss
therein
:
For
although
they
were
themselves
at
first
introduced
in
compliance
with
the
ignorance
and
wickedness
of
the
people
,
yet
they
were
suited
to
promote
them
,
as
well
as
to
countenance
them
;
which
they
did
effectually
.
Hence
it
came
to
pass
,
that
the
Reformation
of
the
Church
as
unto
the
matter
of
it
,
or
the
Purity
and
Holiness
of
its
Members
,
was
not
in
the
least
attempted
,
until
Calvin
set
up
his
Discipline
at
Geneva
,
which
hath
filled
the
World
with
clamours
against
him
from
that
day
to
this
.
In
most
other
places
,
Churches
,
in
the
matter
of
them
,
continued
the
same
as
they
were
in
the
Papacy
,
and
in
many
places
as
bad
in
their
Lives
as
when
they
were
Papists
.
But
this
Method
was
designed
in
the
Holy
,
Wise
Providence
of
God
,
for
the
good
and
advantage
of
the
Church
,
in
a
progressive
Reformation
,
as
it
had
made
a
gradual
Progress
into
its
decay
.
For
had
the
Reformers
in
the
first
place
,
set
themselves
to
remove
out
of
the
Church
such
as
were
unmeet
for
its
Communion
,
or
to
have
gathered
out
of
them
such
as
were
meet
Members
of
the
Church
according
to
its
Original
Institution
;
it
would
through
the
paucity
of
the
number
of
those
who
could
have
complied
with
the
Design
,
have
greatly
obstructed
,
if
not
utterly
defeated
their
endeavour
for
the
Reformation
of
Doctrine
and
Worship
.
This
was
that
in
the
Preaching
of
the
Gospel
and
the
Profession
of
it
,
which
God
hath
since
made
effectual
,
in
these
Nations
especially
,
and
in
other
places
,
to
turn
Multitudes
from
Darkness
to
Light
,
and
from
the
Power
of
Satan
unto
Himself
,
translating
them
into
the
Kingdom
of
His
dear
Son.
Hereby
▪
way
is
made
for
a
necessary
addition
unto
the
work
of
Reformation
,
if
not
to
the
closing
of
it
,
which
could
not
at
first
be
attained
unto
,
nor
well
attempted
;
namely
the
Reduction
of
Churches
,
as
unto
their
matter
,
or
the
Members
of
them
unto
their
Primitive
Institution
.
The
sum
of
what
is
designed
in
this
Discourse
,
is
this
only
.
We
desire
no
more
to
constitute
Church
Members
,
and
we
can
desire
no
less
,
than
what
in
judgment
of
Charity
may
comply
with
the
Vnion
that
is
between
Christ
the
Head
and
the
Church
;
1
Cor.
12.27
.
Eph.
2.22
.
1
Cor.
3.16
,
17.
2
Cor.
11.1
,
18.
1
Thess.
1.1
,
2
,
&c.
that
may
in
the
same
judgment
answer
the
way
of
the
beginning
and
increase
of
the
Church
according
unto
the
Will
of
God
,
who
adds
unto
the
Church
such
as
shall
be
saved
,
Act.
2.47
.
the
Rule
of
our
receiving
of
them
,
being
because
he
hath
received
them
,
Rom.
14.1
,
2.
that
may
answer
that
Profession
of
Faith
which
was
the
Foundation
of
the
Church
,
which
was
not
what
flesh
and
blood
,
but
what
God
himself
revealed
,
Matth.
16.16
.
and
not
such
as
have
a
form
of
Godliness
but
deny
the
Power
thereof
,
2
Tim.
3.5
.
We
acknowledge
that
many
Church
Members
are
not
what
they
ought
to
be
,
but
that
many
Hypocrites
may
be
among
them
;
that
the
judgment
which
is
passed
on
the
Confession
and
Profession
of
them
that
are
to
be
Admitted
into
Churches
,
is
charitative
,
proceeding
on
evidence
of
moral
Probability
,
not
determining
the
reality
of
the
things
themselves
;
that
there
are
sundry
measures
of
Light
,
Knowledge
,
Experience
,
and
Abilities
and
Readiness
of
Mind
in
those
that
are
to
be
Admitted
,
all
whose
Circumstances
are
duly
to
be
considered
,
with
indulgence
unto
their
weaknesses
:
And
if
the
Scripture
will
allow
us
any
further
Latitude
,
we
are
ready
to
embrace
it
.
Our
present
Enquiry
yet
remaining
on
these
considerations
,
is
,
What
is
our
Duty
in
point
of
Communion
with
such
Churches
as
are
made
up
or
composed
of
Members
visibly
unholy
;
or
such
as
comply
not
with
the
Qualifications
that
are
by
the
Rules
of
the
Gospel
indispensably
required
,
to
give
unto
any
a
Regular
entrance
into
the
Church
,
with
a
participation
of
its
Privileges
.
For
it
is
in
vain
to
expect
,
that
such
Churches
will
Reform
themselves
,
by
any
Act
,
Duty
or
Power
of
their
own
;
seeing
the
generality
of
them
are
justly
supposed
averse
from
,
and
enemies
unto
any
such
Work.
I
answer
therefore
,
1.
It
must
be
remembred
,
that
Communion
with
particular
Churches
is
to
be
regulated
absolutely
by
Edification
.
No
Man
is
or
can
be
obliged
to
abide
in
or
confine
himself
unto
the
Communion
of
any
particular
Church
,
any
longer
,
than
it
is
for
his
Edification
.
And
this
liberty
is
allowed
unto
all
persons
by
the
Church
of
England
.
For
,
allow
a
Man
to
be
born
in
such
a
Parish
,
to
be
baptized
in
it
,
and
there
educated
;
yet
,
if
at
any
time
he
judge
that
the
Ministry
of
the
Parish
is
not
useful
unto
his
Edification
,
he
may
withdraw
from
all
Communion
in
that
Parish
,
by
the
removal
of
his
Habitation
,
it
may
be
to
the
next
door
.
Wherefore
,
2.
If
the
corruption
of
a
Church
,
as
to
the
matter
of
it
,
be
such
as
that
,
1.
It
is
inconsistent
with
,
and
overthroweth
all
that
Communion
that
ought
to
be
among
the
Members
of
the
same
Church
,
in
love
without
dissimulation
,
whereof
we
shall
treat
afterwards
.
2.
If
the
scandals
and
offences
which
must
of
necessity
abound
in
such
Churches
,
be
really
obstructive
of
Edification
.
3.
If
the
ways
and
walking
of
the
generality
of
their
Members
,
be
dishonourable
unto
the
Gospel
,
and
the
Profession
of
it
,
giving
no
Representation
of
the
holiness
of
Christ
or
his
Doctrine
.
4.
If
such
Churches
do
not
,
can
not
,
will
not
Reform
themselves
:
Then
,
It
is
the
Duty
of
every
Man
who
takes
care
of
his
own
present
Edification
,
and
the
future
salvation
of
his
Soul
,
peaceably
to
withdraw
from
the
Communion
of
such
Churches
,
and
to
join
in
such
others
,
where
all
the
ends
of
Church
Societies
may
in
some
measure
be
obtained
.
Men
may
not
only
do
so
,
because
all
obligation
unto
the
use
of
means
for
the
attaining
of
such
an
end
,
doth
cease
,
when
the
means
are
not
suited
thereunto
,
but
obstructive
of
its
attainment
;
but
also
the
giving
of
a
Testimony
hereby
against
the
Declension
from
the
Rule
of
Christ
in
the
Institution
of
Churches
,
and
the
dishonour
that
by
this
means
is
reflected
on
the
Gospel
,
is
necessary
unto
all
that
desire
to
acquit
themselves
as
Loyal
Subjects
unto
their
Lord
and
King.
And
it
cannot
be
questioned
by
any
,
who
understand
the
nature
,
use
and
end
of
Evangelical
Churches
,
but
that
a
relinquishment
of
the
Rule
of
the
Gospel
in
any
of
them
,
as
unto
the
practice
of
Holiness
,
is
as
just
a
cause
of
withdrawing
Communion
from
them
,
as
their
forsaking
the
same
Rule
in
Doctrine
and
Worship
.
It
may
be
some
will
judge
that
sundry
inconveniences
will
ensue
on
this
Assertion
,
when
any
have
a
mind
to
practise
according
unto
it
.
But
when
the
matter
of
Fact
supposed
,
is
such
as
is
capable
of
an
uncontrollable
evidence
,
no
inconvenience
can
ensue
on
the
practice
directed
unto
,
any
way
to
be
compared
unto
the
mischief
of
obliging
Believers
to
abide
always
in
such
Societies
,
to
the
ruine
of
their
Souls
.
Two
things
may
be
yet
enquired
into
,
that
relate
unto
this
part
of
the
state
of
Evangelical
Churches
:
As
,
1.
Whether
a
Church
may
not
,
ought
not
,
to
take
under
its
Conduct
,
Inspection
and
Rule
,
such
as
are
not
yet
meet
to
be
received
into
full
Communion
;
such
as
are
the
Children
and
Servants
of
those
who
are
compleat
Members
of
the
Church
.
Answ.
No
doubt
the
Church
in
its
Officers
,
may
and
ought
so
to
do
;
and
it
is
a
great
evil
when
it
is
neglected
.
For
,
(
1.
)
They
are
to
take
care
of
Parents
and
Masters
as
such
,
and
as
unto
the
discharge
of
their
Duty
in
their
Families
;
which
,
without
an
inspection
into
the
condition
of
their
Children
and
Servants
,
they
cannot
do
.
(
2.
)
Housholds
were
constantly
reckoned
unto
the
Church
,
when
the
Heads
of
the
Families
were
entred
into
Covenant
,
Luk.
19.9
.
Act.
16.15
.
Rom.
16.10
,
11.
1
Cor.
1.16
.
2
Tim.
4.19
.
(
3.
)
Children
to
belong
unto
,
and
have
an
Interest
in
their
Parents
Covenant
;
not
only
in
the
promise
of
it
,
which
gives
them
Right
unto
Baptism
;
but
in
the
Profession
of
it
in
the
Church
Covenant
,
which
gives
them
a
Right
unto
all
the
Privileges
of
the
Church
,
whereof
they
are
capable
,
until
they
voluntarily
relinquish
their
claim
unto
them
.
(
4.
)
Baptizing
the
Children
of
Church
Members
,
giving
them
thereby
an
Admission
into
the
visible
Catholick
Church
,
puts
an
Obligation
on
the
Officers
of
the
Church
,
to
take
care
,
what
in
them
lieth
,
that
they
may
be
kept
and
preserved
meet
Members
of
it
,
by
a
due
watch
over
them
,
and
instruction
of
them
.
(
5.
)
Though
neither
the
Church
nor
its
Privileges
be
continued
and
preserved
as
of
old
,
by
carnal
generation
;
yet
,
because
of
the
nature
of
the
Dispensation
of
Gods
Covenant
,
wherein
he
hath
promised
to
be
a
God
unto
Believers
and
their
Seed
;
the
advantage
of
the
means
of
a
gracious
Education
in
such
Families
,
and
of
conversion
and
edification
in
the
Ministry
of
the
Church
,
ordinarily
the
continuation
of
the
Church
,
is
to
depend
on
the
addition
of
Members
out
of
the
Families
already
incorporated
in
it
.
The
Church
is
not
to
be
like
the
Kingdom
of
the
Mamalukes
,
wherein
there
was
no
regard
unto
natural
Successors
;
but
it
was
continually
made
up
of
Strangers
and
Foreigners
incorporated
into
it
:
Nor
like
the
beginning
of
the
Roman
Common-weal
,
which
consisting
of
Men
only
,
was
like
to
have
been
the
matter
of
one
Age
alone
.
The
Duty
of
the
Church
towards
this
sort
of
persons
,
consists
,
(
1.
)
In
Prayer
for
them
.
(
2.
)
Catechetical
Instruction
of
them
,
according
unto
their
Capacities
.
(
3.
)
Advice
to
their
Parents
concerning
them
.
(
4.
)
Visiting
of
them
in
the
Families
whereunto
they
do
belong
.
(
5.
)
Encouragement
of
them
,
or
Admonition
according
as
there
is
occasion
.
(
6.
)
Direction
for
a
due
preparation
unto
the
joining
themselves
unto
the
Church
,
in
full
Communion
.
(
7.
)
Exclusion
of
them
from
a
claim
unto
the
participation
of
the
especial
Privileges
of
the
Church
,
where
they
render
themselves
visibly
unmeet
for
them
,
and
unworthy
of
them
.
The
neglect
of
this
Duty
brings
unconceivable
prejudice
unto
Churches
,
and
if
continued
in
,
will
prove
their
Ruine
.
For
they
are
not
to
be
preserved
,
propagated
and
continued
,
at
the
easie
rate
of
a
constant
supply
by
the
carnal
baptized
posterity
of
those
who
do
at
any
time
justly
or
unjustly
belong
unto
them
:
But
they
are
to
prepare
a
meet
supply
of
Members
,
by
all
the
spiritual
means
whose
administration
they
are
intrusted
withal
.
And
besides
,
one
end
of
Churches
,
is
,
to
preserve
the
Covenant
of
God
in
the
Families
once
graciously
taken
thereinto
.
The
neglect
therefore
herein
,
is
carefully
to
be
watched
against
.
And
it
doth
arise
,
(
1.
)
From
an
ignorance
of
the
Duty
,
in
most
that
are
concerned
in
it
.
(
2.
)
From
the
paucity
of
Officers
in
most
Churches
,
both
Teaching
and
Ruling
,
who
are
to
attend
unto
it
.
(
3.
)
The
want
of
a
Teacher
or
Catechist
in
every
Church
,
who
should
attend
only
unto
the
instruction
of
this
sort
of
persons
.
(
4.
)
Want
of
a
sense
of
their
Duty
in
Parents
and
Masters
.
(
1.
)
In
not
valuing
aright
the
great
privilege
of
having
their
Children
and
Servants
under
the
inspection
,
care
and
blessing
of
the
Church
.
(
2.
)
In
not
instilling
into
them
a
sense
of
it
,
with
the
Duties
that
are
expected
from
them
,
on
the
account
of
their
Relation
unto
the
Church
.
(
3.
)
In
not
bringing
them
duly
unto
the
Church
Assemblies
.
(
4.
)
In
not
preparing
and
disposing
them
unto
an
actual
entrance
into
full
Communion
with
the
Church
.
(
5.
)
In
not
advising
with
the
Elders
of
the
Church
about
them
.
And
,
(
6.
)
Especially
by
an
indulgence
unto
that
loose
and
careless
kind
of
Education
in
Conformity
unto
the
World
,
which
generally
prevails
.
Hence
it
is
,
that
most
of
them
on
various
accounts
and
occasions
,
drop
off
here
and
there
from
the
Communion
of
the
Church
,
and
all
Relation
thereunto
,
without
the
least
respect
unto
them
,
or
enquiry
after
them
;
Churches
being
supplied
by
such
as
are
occasionally
Converted
in
them
.
Where
Churches
are
compleat
in
the
kind
and
number
of
their
Officers
,
sufficient
to
attend
unto
all
the
Duties
and
occasions
of
them
;
where
whole
Families
,
in
the
conjunction
of
the
Heads
of
them
unto
the
Church
,
are
Dedicated
unto
God
,
according
unto
the
several
capacities
of
those
whereof
they
do
consist
;
where
the
Design
of
the
Church
is
to
provide
for
its
own
successive
continuation
in
the
preservation
of
the
Interest
of
Gods
Covenant
in
the
Families
taken
thereinto
;
where
Parents
esteem
themselves
accountable
unto
God
and
the
Church
,
as
unto
the
Relation
of
their
Children
thereunto
,
there
is
provision
for
Church
Order
,
Usefulness
and
Beauty
,
beyond
what
is
usually
to
be
observed
.
2.
The
especial
Duty
of
the
Church
in
Admission
of
Members
in
the
time
of
great
Persecution
,
may
be
a
little
enquired
into
.
And
,
(
1.
)
It
is
evident
,
that
in
the
Apostolical
and
Primitive
Times
,
the
Churches
were
exceeding
careful
not
to
admit
into
their
society
,
such
as
by
whom
they
might
be
betrayed
unto
the
rage
of
their
Persecuting
Adversaries
.
Yet
,
notwithstanding
all
their
care
,
they
could
seldom
avoid
it
;
but
that
when
Persecution
grew
severe
,
some
or
other
would
fall
from
them
,
either
out
of
fear
,
with
the
power
of
Temptation
,
or
by
a
discovery
of
their
latent
hypocrisie
and
unbelief
,
unto
their
great
trial
and
distress
.
However
,
they
were
not
so
scrupulous
herein
,
with
respect
unto
their
own
safety
,
as
to
exclude
such
as
gave
a
tolerable
account
of
their
sincerity
;
but
in
the
discharge
of
their
Duty
,
committed
themselves
unto
the
care
of
Jesus
Christ
.
And
this
is
the
Rule
whereby
we
ought
to
walk
on
such
occasions
.
Wherefore
,
(
2.
)
On
supposition
of
the
establishment
of
Idolatry
,
and
Persecution
,
there
or
in
any
place
,
as
it
was
of
old
,
under
,
first
the
Pagan
,
and
afterwards
the
Antichristian
Tyranny
;
the
Church
is
obliged
to
receive
into
its
Care
and
Communion
all
such
as
,
(
1.
)
Flee
from
Idols
,
and
are
ready
to
confirm
their
Testimony
against
them
with
suffering
.
(
2.
)
Make
profession
of
the
truth
of
the
Gospel
of
the
Doctrine
of
Christ
,
especially
as
unto
his
Person
and
Offices
;
are
,
(
3.
)
Free
from
scandalous
Sins
;
and
,
(
4.
)
Are
willing
to
give
up
themselves
unto
the
Rule
of
Christ
in
the
Church
,
and
a
subjection
unto
all
his
Ordinances
and
Institutions
therein
.
For
in
such
a
season
,
these
things
are
so
full
an
indication
of
sincerity
,
as
that
in
the
judgment
of
Charity
,
they
render
Men
meet
to
be
Members
of
the
visible
Church
.
And
if
any
of
this
sort
of
persons
,
through
the
severity
of
the
Church
in
their
non
Admission
of
them
,
should
be
cast
on
a
conjunction
in
Superstitious
and
Idolatrous
Worship
,
or
be
otherwise
exposed
unto
Temptations
and
Discouragements
prejudicial
unto
their
Souls
,
I
know
not
how
such
a
Church
can
answer
the
refusal
of
them
unto
the
great
and
universal
Pastor
of
the
whole
Flock
.
CHAP.
II.
Of
the
Formal
Cause
of
a
Particular
Church
.
THE
way
or
means
whereby
such
persons
as
are
described
in
the
foregoing
Chapter
,
may
become
a
Church
,
or
enter
into
a
Church-State
,
is
by
mutual
confederation
,
or
solemn
Agreement
for
the
performance
of
all
the
Duties
which
the
Lord
Christ
hath
prescribed
unto
his
Disciples
in
such
Churches
,
and
in
order
to
the
exercise
of
the
power
wherewith
they
are
intrusted
,
according
unto
the
Rule
of
the
Word
.
FOR
the
most
part
,
the
Churches
that
are
in
the
World
at
present
,
know
not
how
they
came
so
to
be
,
continuing
only
in
that
state
which
they
have
received
by
Tradition
from
their
Fathers
.
Few
there
are
,
who
think
that
any
Act
or
Duty
of
their
own
,
is
required
to
enstate
them
in
Church
Order
and
Relation
.
And
it
is
acknowledged
,
that
there
is
a
difference
between
the
continuation
of
a
Church
,
and
its
first
Erection
.
Yet
,
that
that
continuation
may
be
regular
,
it
is
required
that
its
first
Congregating
(
for
the
Church
is
a
Congregation
)
was
so
;
as
also
,
that
the
force
and
efficacy
of
it
be
still
continued
.
Wherefore
,
the
causes
of
that
first
gathering
,
must
be
enquired
into
.
THE
Churches
mentioned
in
the
New
Testament
,
planted
or
gathered
by
the
Apostles
,
were
Particular
Churches
,
as
hath
been
proved
.
These
Churches
did
consist
each
of
them
of
many
Members
,
who
were
so
Members
of
one
of
them
,
as
that
they
were
not
Members
of
another
.
The
Saints
of
the
Church
of
Corinth
,
were
not
Members
of
the
Church
at
Philippi
.
And
the
Enquiry
is
,
How
those
Believers
in
one
place
and
the
other
became
to
be
a
Church
,
and
that
distinct
from
all
others
?
The
Scripture
affirms
in
general
,
that
they
gave
up
themselves
unto
the
Lord
and
unto
the
Apostles
,
who
guided
them
in
these
Affairs
,
by
the
will
of
God
,
2
Cor.
8.5
.
and
that
other
Believers
were
added
unto
the
Church
,
Act.
2.
THAT
it
is
the
Will
and
Command
of
our
Lord
Jesus
Christ
,
that
all
his
Disciples
should
be
joined
in
such
Societies
,
for
the
Duties
and
Ends
of
them
prescribed
and
limited
by
himself
,
hath
been
proved
sufficiently
before
.
All
that
are
Discipled
by
the
Word
,
are
to
be
taught
to
do
and
observe
all
his
Commands
,
Matth.
28.20
.
THIS
could
originally
be
no
otherwise
done
,
but
by
their
own
actual
,
express
,
voluntary
consent
.
There
are
sundry
things
which
concurr
as
remote
causes
,
or
prerequisite
conditions
unto
this
conjunction
of
Believers
in
a
Particular
Church
,
and
without
which
it
cannot
be
.
Such
are
Baptism
,
Profession
of
the
Christian
Faith
,
convenient
Cohabitation
,
resorting
to
the
Preaching
of
the
Word
in
the
same
place
.
But
neither
any
of
these
distinctly
or
separately
,
nor
all
of
them
in
Conjunction
,
are
or
can
be
the
constitutive
Form
of
a
Particular
Church
.
For
it
is
evident
that
they
may
all
be
,
and
yet
no
such
Church
State
ensue
.
They
cannot
altogether
engage
unto
those
Duties
,
nor
communicate
those
Powers
,
which
appertain
unto
this
State.
WERE
there
no
other
Order
in
Particular
Churches
,
no
other
Discipline
to
be
exercised
in
them
,
nor
Rule
over
them
,
no
other
Duties
,
no
other
Ends
assigned
unto
them
,
but
what
are
generally
owned
and
practised
in
Parochial
Assemblies
,
the
Preaching
of
the
Word
within
such
a
precinct
of
Cohabitation
,
determined
by
Civil
Authority
,
might
constitute
a
Church
.
But
if
a
Church
be
such
a
Society
as
is
intrusted
in
it self
with
sundry
Powers
and
Privileges
depending
on
sundry
Duties
prescribed
unto
it
,
if
it
constitute
new
Relations
between
Persons
,
that
neither
naturally
nor
morally
were
before
so
related
,
as
Marriage
doth
between
Husband
and
Wife
;
if
it
require
new
mutual
Duties
,
and
give
new
mutual
Rights
among
themselves
,
not
required
of
them
either
as
unto
their
matter
,
or
as
unto
their
manner
before
;
it
is
vain
to
imagine
that
this
State
can
arise
from
,
or
have
any
other
Formal
Cause
,
but
the
joint
consent
and
virtual
confederation
of
those
concerned
,
unto
these
ends
:
For
there
is
none
of
them
can
have
any
other
Foundation
;
they
are
all
of
them
resolved
into
the
Wills
of
Men
,
bringing
themselves
under
an
obligation
unto
them
by
their
voluntary
consent
.
I
say
unto
the
Wills
of
Men
,
as
their
Formal
Cause
;
the
supreme
efficient
cause
of
them
all
being
the
Will
,
Law
and
Constitution
of
our
Lord
Jesus
Christ
.
THUS
it
is
in
all
Societies
,
in
all
Relations
that
are
not
meerly
natural
,
(
such
as
between
Parents
and
Children
,
wherein
the
necessity
of
Powers
and
mutual
Duties
,
is
predetermined
by
a
Superiour
Law
,
even
that
of
Nature
)
wherein
,
Powers
,
Privileges
and
mutual
Duties
are
established
,
as
belonging
unto
that
Society
.
Nor
after
its
first
institution
,
can
any
one
be
incorporated
into
it
,
but
by
his
own
consent
,
and
engagement
to
observe
the
Laws
of
it
.
Nor
,
if
the
Nature
and
Duties
of
Churches
were
acknowledged
,
could
there
be
any
contest
in
this
matter
;
for
the
things
ensuing
are
clear
and
evident
.
1.
THE
Lord
Christ
,
by
his
Authority
,
hath
appointed
and
instituted
this
Church
State
,
as
that
there
should
be
such
Churches
,
as
we
have
proved
before
.
2.
THAT
by
his
Word
or
Law
he
hath
granted
Powers
and
Privileges
unto
this
Church
,
and
prescribed
Duties
unto
all
belonging
unto
it
,
wherein
,
they
can
have
no
concernment
who
are
not
incorporated
into
such
a
Church
.
3.
THAT
therefore
,
he
doth
Require
and
Command
all
his
Disciples
to
join
themselves
in
such
Church
Relations
,
as
we
have
proved
;
warranting
them
so
to
do
,
by
his
Word
and
Command
:
Wherefore
,
4.
THIS
joining
of
themselves
,
whereon
depends
all
their
interest
in
Church
Powers
and
Privileges
,
all
their
obligation
unto
Church
Duties
,
is
a
voluntary
Act
of
the
obedience
of
Faith
,
unto
the
Authority
of
Christ
,
nor
can
it
be
any
thing
else
.
5.
HEREIN
do
they
give
themselves
unto
the
Lord
,
and
to
one
another
,
by
their
Officers
,
in
a
peculiar
manner
,
according
to
the
Will
of
God
,
2
Cor.
8.5
.
6.
TO
give
our selves
unto
the
Lord
,
that
is
unto
the
Lord
Jesus
Christ
,
is
expresly
to
engage
to
do
and
observe
all
that
he
hath
appointed
and
commanded
in
the
Church
;
as
that
Phrase
every
where
signifieth
in
the
Scripture
,
as
also
joining
our selves
unto
God
,
which
is
the
same
.
7.
THIS
Resignation
of
our selves
unto
the
Will
,
Power
and
Authority
of
Christ
,
with
an
express
ingagement
made
unto
him
of
doing
and
observing
all
his
Commands
,
hath
the
nature
of
a
Covenant
on
our
part
;
and
it
hath
so
on
his
,
by
virtue
of
the
promise
of
his
especial
presence
annexed
unto
this
engagement
on
our
part
,
Matth.
28.18
,
19
,
20.
8.
FOR
,
whereas
there
are
three
things
required
unto
a
Covenant
between
God
and
Man.
(
1.
)
That
it
be
of
Gods
appointment
and
institution
.
(
2.
)
That
upon
a
prescription
of
Duties
there
be
a
solemn
engagement
unto
their
performance
on
the
part
of
Men.
(
3.
)
That
there
be
especial
promises
of
God
annexed
thereunto
,
in
which
consists
the
matter
of
Confederation
,
whereof
mutual
express
Restipulation
is
the
form
;
they
all
concurr
herein
.
9.
THIS
Covenant
which
we
intend
,
is
not
the
Covenant
of
Grace
absolutely
considered
;
nor
are
all
the
Duties
belonging
unto
that
Covenant
prescribed
in
it
;
but
the
principal
of
them
,
as
Faith
,
Repentance
,
and
the
like
,
are
presupposed
unto
it
;
nor
hath
annexed
unto
it
all
the
promises
and
privileges
of
the
New
Covenant
absolutely
considered
;
but
it
is
that
which
is
prescribed
as
a
Gospel
Duty
in
the
Covenant
of
Grace
,
whereunto
do
belong
all
the
Duties
of
Evangelical
Worship
,
all
the
powers
and
privileges
of
the
Church
,
by
virtue
of
the
especial
promise
of
the
peculiar
presence
of
Christ
in
such
a
Church
.
10.
WHEREAS
therefore
in
the
constitution
of
a
Church
,
Believers
do
give
up
themselves
unto
the
Lord
,
and
are
bound
solemnly
to
engage
themselves
to
do
and
observe
all
the
things
which
Christ
hath
commanded
to
be
done
and
observed
in
that
state
,
whereon
he
hath
promised
to
be
present
with
them
and
among
them
in
an
especial
manner
,
which
presence
of
his
,
doth
interest
them
in
all
the
Rights
,
Powers
and
Privileges
of
the
Church
;
their
so
doing
,
hath
the
nature
of
a
Divine
Covenant
included
in
it
,
which
is
the
Formal
Cause
of
their
Church
Sate
and
Being
.
11.
BESIDES
,
as
we
have
proved
before
,
there
are
many
mutual
Duties
required
of
all
which
join
in
Church
Societies
,
and
Powers
to
be
exercised
and
submitted
unto
,
whereunto
none
can
be
obliged
without
their
own
consent
.
They
must
give
up
themselves
unto
one
another
by
the
will
of
God.
That
is
,
they
must
agree
,
consent
and
engage
among
themselves
to
observe
all
those
mutual
Duties
,
to
use
all
those
Privileges
,
and
to
exercise
all
those
Powers
,
which
the
Lord
Christ
hath
prescribed
and
granted
unto
his
Church
.
See
Jerem.
50.4
,
5.
12.
THIS
compleats
the
confederation
intended
,
which
is
the
Formal
Cause
of
the
Church
;
and
without
which
,
either
expresly
or
virtually
performed
,
there
can
be
no
Church
State.
13.
INDEED
herein
most
Men
deceive
themselves
,
and
think
they
do
not
that
,
nor
that
it
ought
to
be
done
,
and
dispute
against
it
as
unlawful
or
unnecessary
,
which
for
the
substance
of
it
they
do
themselves
,
and
would
condemn
themselves
in
their
own
Consciences
,
if
they
did
it
not
.
For
unto
what
end
do
they
join
themselves
unto
Parochial
Churches
and
Assemblies
?
To
what
end
do
they
require
all
Professors
of
the
Protestant
Religion
so
to
do
,
declaring
it
to
be
their
Duty
by
penalties
annexed
unto
its
neglect
?
Is
it
not
,
that
they
might
yield
obedience
unto
Christ
in
their
so
doing
?
Is
it
not
to
profess
that
they
will
do
and
observe
all
whatsoever
he
commands
them
?
Is
it
not
to
do
it
in
that
Society
,
in
those
Assemblies
whereunto
they
do
belong
?
Is
there
not
therein
virtually
a
mutual
Agreement
and
Engagement
among
them
unto
all
those
ends
?
It
must
be
so
with
them
,
who
do
not
in
all
things
in
Religion
fight
uncertainly
as
Men
beating
the
Air.
14.
NOW
,
whereas
these
things
are
in
themselves
,
and
for
the
substance
of
them
,
known
Gospel
Duties
,
which
all
Believers
are
indispensably
obliged
unto
;
the
more
express
our
engagement
is
concerning
them
,
the
more
do
we
glorify
Christ
in
our
Profession
,
and
the
greater
sense
of
our
Duty
will
abide
on
our
Consciences
,
and
greater
encouragement
be
given
unto
the
performance
of
mutual
Duties
;
as
also
the
more
evident
will
the
warranty
be
,
for
the
exercise
of
Church
Power
.
Yet
do
I
not
deny
the
Being
of
Churches
unto
those
Societies
,
wherein
these
things
are
virtually
only
observed
;
especially
in
Churches
of
some
continuance
,
wherein
there
is
at
least
an
implicit
consent
unto
the
first
Covenant-Constitution
.
15.
THE
Lord
Christ
having
instituted
and
appointed
Officers
,
Rulers
or
Leaders
in
his
Church
,
(
as
we
shall
see
in
the
next
place
)
to
look
unto
the
discharge
of
all
Church
Duties
among
the
Members
of
it
,
to
administer
and
dispense
all
its
Privileges
,
and
to
exercise
all
its
Authority
,
the
consent
and
engagement
insisted
on
,
is
expresly
required
unto
the
constitution
of
this
Order
and
the
preservation
of
it
.
For
without
this
,
no
Believer
can
be
brought
into
that
Relation
unto
another
as
his
Pastor
,
Guide
,
Over-seer
,
Ruler
unto
the
ends
mentioned
,
wherein
he
must
be
subject
unto
him
,
partake
of
all
Ordinances
of
Divine
Worship
administred
by
him
with
Authority
,
in
obedience
unto
the
will
of
Christ
;
They
gave
their
own
selves
to
us
(
saith
the
Apostle
)
by
the
will
of
God.
16.
WHEREFORE
,
the
Formal
Cause
of
a
Church
consisteth
in
an
Obediential
Act
of
Believers
,
in
such
numbers
as
may
be
useful
unto
the
ends
of
Church
Edification
,
jointly
giving
up
themselves
unto
the
Lord
Jesus
Christ
,
to
do
and
observe
all
his
Commands
,
resting
on
the
promise
of
his
especial
presence
thereon
;
giving
and
communicating
by
his
Law
,
all
the
Rights
,
Powers
and
Privileges
of
his
Church
unto
them
;
and
in
a
mutual
Agreement
among
themselves
,
jointly
to
perform
all
the
Duties
required
of
them
in
that
State
,
with
an
especial
subjection
unto
the
Spiritual
Authority
of
Rules
and
Rulers
appointed
by
Christ
in
that
State.
17.
THERE
is
nothing
herein
,
which
any
Man
who
hath
a
conscientious
sense
of
his
Duty
in
a
professed
subjection
unto
the
Gospel
,
can
question
for
the
substance
of
it
,
whether
it
be
according
to
the
mind
of
Christ
or
no.
And
whereas
the
nature
and
essential
properties
of
a
Divine
Covenant
are
contained
in
them
,
as
such
it
is
a
Foundation
of
any
Church
State.
18.
THUS
under
the
Old
Testament
,
when
God
would
take
the
post●rity
of
Abraham
into
a
new
peculiar
Church
State
,
he
did
it
by
a
Solemn
Covenant
.
Herein
,
as
he
prescribed
all
the
Duties
of
his
Worship
to
them
,
and
made
them
many
blessed
promises
of
his
presence
,
with
powers
and
privileges
innumerable
;
so
the
people
solemnly
Covenanted
and
engaged
with
him
,
that
they
would
do
and
observe
all
that
he
had
Commanded
them
;
whereby
they
coalesced
into
that
Church
State
,
which
abode
unto
the
time
of
Reformation
.
This
Covenant
is
at
large
declared
Exod.
24.
For
the
Covenant
which
God
made
there
with
the
people
,
and
they
with
him
,
was
not
the
Covénant
of
Grace
under
a
legal
dispensation
;
for
that
was
established
unto
the
Seed
of
Abraham
Four
Hundred
years
before
in
the
Promise
,
with
the
Seal
of
Circumcision
;
nor
was
it
the
Covenant
of
Works
under
a
Gospel
dispensation
;
for
God
never
renewed
that
Covenant
under
any
consideration
whatever
:
But
it
was
a
peculiar
Covenant
which
God
then
made
with
them
,
and
had
not
made
it
with
their
Fathers
,
Deut.
5.2
,
3.
whereby
they
were
raised
and
erected
into
a
Church
State
,
wherein
they
were
intrusted
with
all
the
Privileges
,
and
enjoined
all
the
Duties
which
God
had
annexed
thereunto
.
This
Covenant
was
the
sole
Formal
Cause
of
their
Church
State
,
which
they
are
charged
so
often
to
have
broken
,
and
which
they
so
often
solemnly
renewed
unto
God.
19.
THIS
was
that
Covenant
which
was
to
be
abolished
,
whereon
the
Church
State
that
was
built
thereon
,
was
utterly
taken
away
.
For
hereon
the
Hebrews
ceased
to
be
the
peculiar
Church
of
God
,
because
the
Covenant
whereby
they
were
made
so
,
was
abolished
and
taken
away
,
as
the
Apostle
disputes
at
large
,
Heb.
7
,
8
,
9.
The
Covenant
of
Grace
in
the
promise
,
will
true
Seed
of
Abraham
,
Act.
2.38
,
39.
But
the
Church
Covenant
was
utterly
taken
away
.
20.
UPON
the
removal
therefore
of
this
Covenant
,
and
the
Church
State
founded
thereon
,
all
Duties
of
Worship
and
Church
Privileges
were
also
taken
away
;
(
the
things
substituted
in
their
room
being
totally
of
another
kind
.
But
the
Covenant
of
Grace
,
as
made
with
Abraham
,
being
continued
and
transferred
unto
the
Gospel
Worshippers
,
the
sign
or
token
of
it
given
unto
him
is
changed
;
but
another
substituted
in
the
room
thereof
.
But
whereas
the
Privileges
of
this
Church
Covenant
were
in
themselves
carnal
only
,
and
no
way
spiritual
,
but
as
they
were
Typical
;
and
the
Duties
prescribed
in
it
were
burdensome
,
yea
,
a
yoke
intolerable
;
the
Apostle
declares
in
the
same
place
,
that
the
New
Church
State
,
whereinto
we
are
called
by
the
Gospel
,
hath
no
Duties
belonging
unto
it
,
but
such
as
are
spiritual
and
easie
;
but
withal
,
hath
such
holy
and
eminent
Privileges
as
the
Church
could
no
way
enjoy
by
virtue
of
the
first
Church
Covenant
;
nor
could
be
Believers
made
partakers
of
them
,
before
that
Covenant
was
abolished
:
Wherefore
,
21.
THE
same
way
for
the
Erection
of
a
Church
State
for
the
participation
of
the
more
excellent
Privileges
of
the
Gospel
,
and
performance
of
the
Duties
of
it
,
for
the
substance
of
it
must
still
be
continued
.
For
the
constitution
of
such
a
Society
as
a
Church
is
,
entrusted
with
Powers
and
Privileges
,
by
a
Covenant
or
mutual
consent
,
with
an
ingagement
unto
the
performance
of
the
Duties
belonging
unto
it
,
hath
its
foundation
in
the
Light
of
Nature
,
so
far
as
it
hath
any
thing
in
common
with
other
voluntary
Relations
and
Societies
;
was
instituted
by
God
himself
,
as
the
way
and
means
of
erecting
the
Church
State
of
the
Old
Testament
;
and
consisteth
in
the
performance
of
such
Duties
as
are
expresly
required
of
all
Believers
.
CHAP.
III.
Of
the
Polity
,
Rule
,
or
Discipline
of
the
Church
in
General
.
1.
THE
things
last
treated
of
concern
the
Essence
of
the
Church
,
or
the
Essential
Constituent
Parts
of
it
,
according
unto
the
appointment
of
Christ
.
It
remains
in
the
next
place
,
that
we
should
treat
of
it
as
it
is
Organical
,
or
a
Body
Corporate
;
a
spiritually
Political
Society
,
for
the
exercise
of
the
Powers
wherewith
it
is
intrusted
by
Christ
,
and
the
due
performance
of
the
Duties
which
he
requires
.
Now
,
whereas
it
is
brought
into
this
estate
,
by
the
setting
,
fixing
or
placing
Officers
in
it
,
Method
would
require
that
we
should
first
treat
of
them
,
their
Nature
,
Names
,
Power
,
and
the
ways
of
coming
unto
their
Offices
.
But
,
whereas
all
things
concerning
them
are
founded
in
the
grant
of
Power
unto
the
Church
it self
,
and
the
Institution
of
Polity
and
Rule
therein
by
Jesus
Christ
,
I
shall
first
treat
somewhat
thereof
in
general
.
THAT
which
we
intend
on
various
considerations
and
in
divers
respects
,
is
called
the
Power
or
Authority
,
the
Polity
,
the
Rule
,
the
Government
and
the
Discipline
of
the
Church
.
The
Formal
Nature
of
it
,
is
its
Authority
or
Power
.
It
s
Polity
,
is
skill
and
wisdom
to
act
that
Power
unto
its
proper
ends
.
It
s
Rule
,
is
the
actual
exercise
of
that
Power
,
according
unto
that
skill
and
wisdom
.
It
s
Government
is
the
Exercise
and
Application
of
that
Authority
according
unto
that
skill
,
towards
those
that
are
its
proper
Objects
.
And
it
is
called
its
Discipline
,
principally
with
respect
unto
its
end
.
Yet
is
it
not
material
whether
these
things
are
thus
accurately
distinguished
;
the
same
thing
is
intended
in
them
all
,
which
I
shall
call
the
Rule
of
the
Church
.
2.
THE
Rule
of
the
Church
is
in
general
The
exercise
of
the
Power
or
Authority
of
Jesus
Christ
,
given
unto
it
according
unto
the
Laws
and
Directions
prescribed
by
himself
unto
its
Edification
.
This
Power
in
Actu
Primo
,
or
fundamentally
,
is
in
the
Church
it self
;
in
Actu
Secundo
,
or
its
exercise
,
in
them
that
are
especially
called
thereunto
.
Whether
that
which
is
now
called
the
Rule
of
the
Church
by
some
,
being
a
plain
Secular
Dominion
,
have
any
Affinity
hereunto
,
is
justly
doubted
.
That
it
is
in
it self
the
acting
of
the
Authority
of
Christ
,
wherein
the
power
of
Men
is
Ministerial
only
,
is
evident
.
For
,
(
1.
)
All
this
Authority
in
and
over
the
Church
is
vested
in
him
alone
.
(
2.
)
It
is
over
the
Souls
and
Consciences
of
Men
only
,
which
no
Authority
can
reach
but
his
,
and
that
as
it
is
his
;
whereof
we
shall
treat
more
afterwards
.
THE
sole
end
of
the
Ministerial
Exercise
of
this
Power
and
Rule
,
by
virtue
thereof
unto
the
Church
,
is
the
Edification
of
it self
,
Rom.
15.1
,
2
,
3.
2
Cor.
10.8
.
Chap.
13.10
.
Ephes.
4.14
,
15.
3.
THIS
is
the
especial
nature
and
especial
end
of
all
Power
granted
by
Jesus
Christ
unto
the
Church
;
namely
,
a
Ministry
unto
Edification
,
in
opposition
unto
all
the
ends
whereunto
it
hath
been
abused
.
For
it
hath
been
so
unto
the
Usurpation
of
a
Dominion
over
the
Persons
and
Consciences
of
the
Disciples
of
Christ
,
accompanied
with
Secular
Grandeur
,
Wealth
and
Power
.
The
Lord
Christ
never
made
a
grant
of
any
Authority
,
for
any
such
ends
;
yea
,
they
are
expresly
forbidden
by
him
,
Luk.
22.25
.
Matth.
20.26
,
27
,
28.
Jesus
called
his
Disciples
unto
him
,
and
said
,
Ye
know
that
the
Princes
of
the
Gentiles
exercise
Dominion
over
them
,
and
they
that
are
Great
exercise
Authority
upon
them
:
But
it
shall
not
be
so
among
you
;
but
whosoever
will
be
great
among
you
,
let
him
be
your
Minister
;
and
whosoever
will
be
chief
among
you
,
let
him
be
your
Servant
;
even
as
the
Son
of
Man
came
not
to
be
ministred
unto
,
but
to
minister
.
ALL
the
Pleas
of
the
Romanists
are
utterly
insufficient
to
secure
their
Papal
Domination
from
this
Sword
of
the
Mouth
of
the
Lord
Jesus
.
For
,
whereas
their
utmost
pretence
and
defence
consists
in
this
,
That
it
is
not
Dominion
and
Power
absolutely
that
is
forbidden
,
but
the
Vnlawful
,
Tyrannical
,
Oppressive
Exercise
of
Power
,
such
as
was
in
use
among
the
Princes
of
the
Gentiles
;
never
was
there
any
Dominion
in
the
World
,
no
not
among
the
Gentiles
,
more
Cruel
,
Oppressive
and
Bloody
,
than
that
of
the
Pope's
hath
been
.
But
it
is
evident
,
that
our
Lord
Jesus
Christ
doth
not
in
the
least
reflect
on
the
Rule
or
Government
of
the
Kings
and
Princes
of
the
Gentiles
,
which
was
Good
and
Righteous
:
yea
,
he
speaks
of
them
in
an
especial
manner
,
whom
their
Subjects
for
their
moderate
and
equal
Rule
,
with
their
usefulness
unto
their
Countries
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Benefactors
.
Their
Rule
,
as
unto
thé
Kind
and
Administration
of
it
in
the
Kingdoms
of
the
World
,
he
approves
of
.
And
such
a
Power
or
Preheminence
it
was
,
namely
good
and
just
in
it self
,
not
Tyrannical
and
Oppressive
,
that
the
Two
Disciples
desired
in
his
Kingdom
,
which
gave
occasion
unto
this
declaration
of
the
Nature
of
his
Kingdom
,
and
the
Rule
thereof
.
For
in
this
Power
or
Dominion
two
things
may
be
considered
.
(
1.
)
The
Exercise
of
it
over
the
Persons
,
Goods
and
Lives
of
Men
,
by
Courts
,
Coercive
Jurisdictions
,
Processes
of
Law
,
and
External
Force
in
Punishments
.
(
2.
)
The
State
,
Grandeur
,
Preheminence
,
Wealth
,
Exaltation
above
others
,
which
are
necessary
unto
the
maintenance
of
their
Authority
and
Power
.
Both
these
in
the
least
Participation
of
them
,
in
the
least
Degree
whatever
,
are
forbidden
by
our
Saviour
to
be
admitted
in
his
Kingdom
,
or
to
have
any
place
therein
,
on
what
pretence
soever
.
He
will
have
nothing
of
Lordship
,
Domination
,
Preheminence
in
Lordly
Power
in
his
Church
.
No
Courts
,
no
Coercive
Jurisdictions
,
no
Exercise
of
any
Humane
Authority
doth
he
allow
therein
;
for
by
these
means
do
the
Princes
of
the
Gentiles
,
those
that
are
the
Benefactors
of
their
Countries
,
rule
among
them
.
And
this
is
most
evident
from
what
in
opposition
hereunto
he
prescribes
unto
his
own
Disciples
,
the
greatest
,
the
best
in
Office
,
Grace
and
Gifts
;
namely
a
Ministery
only
,
to
be
discharged
in
the
way
of
Service
.
How
well
this
great
Command
and
Direction
of
our
Lord
Jesus
Christ
hath
been
and
is
complied
withal
,
by
those
who
have
taken
on
them
to
be
Rulers
in
the
Church
,
is
sufficiently
known
.
WHEREFORE
there
is
no
Rule
of
the
Church
,
but
what
is
Ministerial
,
consisting
in
an
Authoritative
Declaration
and
Application
of
the
Commands
and
Will
of
Christ
unto
the
Souls
of
Men
,
wherein
,
those
who
exercise
it
are
Servants
unto
the
Church
for
its
Edification
,
for
Jesus
sake
,
2
Cor.
4.5
.
IT
hence
follows
,
that
the
introduction
of
Humane
Authority
into
the
Rule
of
the
Church
of
Christ
in
any
kind
,
destroyeth
the
nature
of
it
,
and
makes
his
Kingdom
to
be
of
this
World
,
and
some
of
his
Disciples
to
be
in
their
measure
like
the
Princes
of
the
Gentiles
;
nor
is
it
oft-times
from
themselves
,
that
they
are
not
more
like
them
than
they
are
.
The
Church
is
the
House
of
Christ
,
his
Family
,
his
Kingdom
.
To
act
any
power
in
its
Rule
,
which
is
not
his
,
which
derives
not
from
him
,
which
is
not
communicated
by
his
legal
grant
;
or
to
act
any
Power
,
by
Ways
,
Processes
,
Rules
and
Laws
not
of
his
appointment
,
is
an
invasion
of
his
Right
and
Dominion
.
It
can
no
otherwise
be
,
if
the
Church
be
his
Family
,
his
House
,
his
Kingdom
.
For
what
Father
would
endure
that
any
Power
should
be
exercised
in
his
Family
as
to
the
disposal
of
his
Children
and
Estate
,
but
his
own
?
What
Earthly
Prince
will
bear
with
such
an
intrusion
into
his
Rights
and
Dominion
?
Foreign
Papal
Power
is
severely
excluded
here
in
England
,
because
it
entrenches
on
the
Rights
of
the
Crown
,
by
the
exercise
of
an
Authority
and
Jurisdiction
not
derived
from
the
King
according
unto
the
Law
of
the
Land
.
And
we
should
do
well
to
take
care
that
at
the
same
time
we
do
not
encroach
upon
the
Dominion
of
Christ
,
by
the
exercise
of
an
Authority
not
derived
from
him
,
or
by
Laws
and
Rules
not
Enacted
by
him
,
but
more
Foreign
unto
his
Kingdom
,
than
the
Canon
Law
or
the
Popes
Rule
is
unto
the
Laws
of
this
Nation
,
lest
we
fall
under
the
Statute
of
Praemunire
,
Matth.
10.26
,
27
,
28.
The
power
of
Rule
in
the
Church
,
then
,
is
nothing
but
a
Right
to
yield
Obedience
unto
the
Commands
of
Christ
,
in
such
a
way
,
by
such
Rules
,
and
for
such
ends
,
as
wherein
and
whereby
his
Authority
is
to
be
acted
.
THE
persons
concerned
in
this
Rule
of
the
Church
,
both
those
that
Rule
and
those
that
are
to
be
Ruled
,
as
unto
all
their
Civil
and
Political
concerns
in
this
World
,
are
subject
unto
the
Civil
Government
of
the
Kingdoms
and
Places
wherein
they
inhabit
.
And
there
are
sundry
things
which
concern
the
outward
state
and
condition
of
the
Church
that
are
at
the
disposal
of
the
Governours
of
this
World
:
But
,
whereas
the
Power
to
be
exercised
in
the
Church
is
meerly
Spiritual
as
unto
its
objects
,
which
are
the
Consciences
of
Men
;
and
as
unto
its
ends
,
which
are
the
tendency
of
their
Souls
unto
God
,
their
spiritual
obedience
in
Christ
and
Eternal
Life
,
it
is
a
Phrensy
to
dream
of
any
other
Power
or
Authority
in
this
Rule
,
but
that
of
Christ
alone
.
TO
sum
up
this
Discourse
;
If
the
Rulers
of
the
Church
,
the
greatest
of
them
,
have
only
a
Ministerial
Power
committed
unto
them
,
and
are
precisely
limited
thereunto
;
if
in
the
exercise
thereof
they
are
Servants
of
the
Church
unto
its
Edification
;
if
all
Lordly
Domination
in
an
exaltation
above
the
Church
or
the
Members
of
it
,
in
Dignity
and
Authority
of
this
World
,
and
the
exercise
of
Power
by
external
Coercive
Jurisdiction
be
forbidden
unto
them
;
if
the
whole
Power
and
Rule
of
the
Church
be
Spiritual
and
not
Carnal
,
mighty
through
God
and
not
through
the
Laws
of
Men
;
and
be
to
be
exercised
by
spiritual
means
for
spiritual
ends
only
;
it
is
apparent
how
it
hath
been
lost
in
,
or
cast
out
of
the
World
,
for
the
introduction
of
a
Lordly
Domination
,
a
Secular
Coercive
Jurisdiction
,
with
Laws
and
Powers
no
way
derived
from
Christ
,
in
the
room
thereof
.
Neither
is
it
possible
for
any
Man
alive
to
reconcile
the
present
Government
of
some
Churches
,
either
as
unto
the
Officers
who
have
the
Administration
of
that
Rule
,
or
the
Rules
and
Laws
whereby
they
act
and
proceed
,
or
Powers
which
they
exercise
,
or
the
Jurisdiction
which
they
claim
,
or
the
manner
of
their
proceeding
in
its
Administration
,
unto
any
tolerable
consistency
with
the
Principles
,
Rules
and
Laws
of
the
Government
of
the
Church
given
by
Christ
himself
.
And
this
alone
is
a
sufficient
Reason
why
those
who
endeavour
to
preserve
their
Loyalty
entire
▪
unto
Jesus
Christ
,
should
in
their
own
practice
seek
after
the
Reduction
of
the
Rule
of
the
Church
,
unto
his
Commands
and
Appointments
;
in
the
publick
disposals
of
Nations
we
have
no
concernment
.
4.
WHEREAS
therefore
there
is
a
Power
and
Authority
for
its
Rule
unto
Edification
,
given
and
committed
by
the
Lord
Christ
unto
his
Church
,
I
shall
proceed
to
enquire
how
and
to
whom
it
is
granted
,
which
shall
be
declared
in
the
ensuing
Observations
.
1.
THERE
was
an
extraordinary
Church
Power
committed
by
the
Lord
Jesus
Christ
unto
his
Apostles
,
who
in
their
own
persons
were
the
first
and
only
subject
of
it
.
It
was
not
granted
unto
the
Church
,
by
it
to
be
communicated
unto
them
according
unto
any
Rules
prescribed
thereunto
.
For
their
office
as
it
was
Apostolical
,
was
Antecedent
unto
the
existence
of
any
Gospel
Church
State
properly
so
called
;
neither
had
any
Church
the
least
concurrence
or
influence
into
their
call
or
mission
.
Howbeit
,
when
there
was
a
Church
State
,
the
Churches
being
called
and
gathered
by
their
Ministry
,
they
were
given
unto
the
Church
,
and
placed
in
the
Church
for
the
exercise
of
all
Office
,
with
Power
unto
their
Edification
according
to
the
Rules
and
Laws
of
their
constitution
,
Act.
1.14
,
15.
Chap.
6.1
,
2
,
3
,
4.
1
Cor.
3.22
.
Chap.
12.28
.
Ephes.
4.11
,
12
,
13
,
14.
2.
THIS
Power
is
ceased
in
the
Church
.
It
is
so
,
not
by
virtue
of
any
Law
or
constitution
of
Christ
;
but
by
a
cessation
of
those
actings
whence
it
did
flow
,
and
whereon
it
did
depend
.
For
unto
this
Apostolical
Office
and
Power
there
was
required
,
(
1.
)
An
immediate
personal
call
from
Christ
himself
.
(
2.
)
A
Commission
equally
extensive
unto
all
Nations
for
their
Conversion
,
and
unto
all
Churches
equally
for
their
Edification
.
(
3.
)
An
Authority
in
all
Churches
,
comprehensive
of
all
that
power
which
is
in
the
ordinary
constitution
of
them
,
distributed
among
many
.
(
4.
)
A
Collation
of
extraordinary
Gifts
;
as
of
infallibility
in
Teaching
,
of
working
Miracles
,
speaking
with
Tongues
,
and
the
like
.
Whereas
therefore
all
these
things
do
cease
,
and
the
Lord
Christ
doth
not
act
in
the
same
manner
towards
any
,
this
Office
and
Power
doth
absolutely
cease
.
For
any
to
pretend
themselves
to
be
Successors
unto
these
Apostles
,
as
some
with
a
strange
confidence
and
impertinency
have
done
,
is
to
plead
that
they
are
personally
and
immediately
called
by
Christ
unto
their
Office
,
that
they
have
Authority
with
respect
unto
all
Nations
and
all
Churches
,
and
are
indued
with
a
spirit
of
Infallibility
,
and
a
power
of
working
Miracles
,
whereof
outward
pomp
and
ostentation
are
no
sufficient
evidences
.
And
certainly
,
when
some
of
them
consider
one
another
,
and
talk
of
being
the
Apostles
Successors
,
it
is
but
Aruspex
Aruspicens
.
3.
LEAST
of
all
in
the
ordinary
state
of
the
Church
,
and
the
continuation
thereof
hath
the
Lord
Christ
appointed
a
Vicar
,
or
rather
as
is
pretended
a
Successor
,
with
a
plenitude
of
all
Church
Power
,
to
be
by
him
parcelled
out
unto
others
.
This
is
that
which
hath
overthrown
all
Church
Rule
and
Order
,
introducing
Luciferian
Pride
and
Antichristian
Tyranny
in
their
room
.
And
whereas
the
only
way
of
Christs
acting
his
Authority
over
the
Churches
,
and
of
communicating
Authority
unto
them
,
to
be
acted
by
them
in
his
Name
,
is
by
his
Word
and
Spirit
,
which
he
hath
given
to
continue
in
his
Church
unto
that
end
unto
the
consummation
of
all
things
,
the
Pope
of
Rome
placing
himself
in
his
stead
for
these
ends
,
doth
thereby
sit
in
the
Temple
of
God
,
and
shew
himself
to
be
God.
But
this
is
sufficiently
confuted
among
all
sober
Christians
;
and
those
who
embrace
it
,
may
be
left
to
contend
with
the
Mahometans
,
who
affirm
,
that
Jesus
left
John
the
Baptist
to
be
his
Successor
,
as
Haly
succeeded
unto
Mahomet
.
5.
ALL
these
,
by
whom
the
ordinary
Rule
of
the
Church
is
to
be
exercised
unto
its
Edification
,
are
as
unto
their
Office
and
Power
given
unto
the
Church
,
set
or
placed
in
it
,
not
as
Lords
of
their
Faith
,
but
as
helpers
of
their
joy
,
1
Cor.
2.2
.
Chap.
3.21
,
22
,
23.
2
Cor.
1.24
.
Ephes.
4.11
,
12
,
13
,
14.
1
Pet.
5.1
,
2.
For
the
Church
is
the
Spouse
of
Christ
,
the
Lambs
Wife
;
and
by
virtue
of
that
Relation
the
enfeoffment
into
this
power
is
her
Due
and
Dowry
;
all
particular
Persons
are
but
her
Servants
for
Christs
sake
.
For
though
some
of
them
be
Stewards
,
and
set
over
all
their
fellow
Servants
,
yet
he
hath
not
given
them
the
trust
of
power
to
rule
his
Spouse
at
their
own
will
,
and
to
grant
what
they
please
unto
her
.
6.
BUT
as
this
whole
Church
Power
is
committed
unto
the
whole
Church
by
Christ
;
so
all
that
are
called
unto
the
peculiar
exercise
of
any
part
of
it
,
by
virtue
of
Office-Authority
,
do
receive
that
Authority
from
him
by
the
only
way
of
the
communication
of
it
,
namely
,
by
his
Word
and
Spirit
through
the
Ministry
of
the
Church
,
whereof
we
shall
treat
afterwards
.
V.
THESE
things
being
thus
premised
in
general
concerning
Church
Power
,
we
must
treat
yet
particularly
of
the
communication
of
it
from
Christ
,
and
of
its
distribution
as
unto
its
Residence
in
the
Church
.
1.
EVERY
Individual
Believer
hath
Power
or
Right
given
unto
him
upon
his
believing
to
become
the
Son
of
God
,
Joh.
1.12
.
Hereby
,
as
such
,
he
hath
a
Right
and
Title
radically
and
originally
unto
,
with
an
interest
in
all
Church
Privileges
,
to
be
actually
possessed
and
used
according
to
the
Rules
by
him
prescribed
.
For
he
that
is
a
Son
of
God
hath
a
right
unto
all
the
privileges
and
advantages
of
the
Family
of
God
,
as
well
as
he
is
obliged
unto
all
the
Duties
of
it
.
Herein
lies
the
foundation
of
all
right
unto
Church
Power
,
for
both
it
,
and
all
that
belongs
unto
it
,
is
a
part
of
the
purchased
Inheritance
,
whereunto
right
is
granted
by
Adoption
;
wherefore
,
the
first
original
grant
of
all
Church
Power
and
Privileges
is
made
unto
Believers
as
such
.
Theirs
it
is
with
these
Two
Limitations
;
(
1.
)
That
as
such
only
they
cannot
exercise
any
Church
Power
,
but
upon
their
due
observation
of
all
Rules
and
Duties
given
unto
this
end
;
such
are
Joint
Confession
and
Confederation
.
(
2.
)
That
each
individual
,
do
actually
participate
therein
,
according
to
the
especial
Rules
of
the
Church
,
which
peculiarly
respects
Women
that
do
believe
.
2.
WHERE-ever
there
are
two
or
three
of
these
Believers
,
(
the
smallest
number
)
Right
and
Power
is
granted
unto
them
,
actually
to
meet
together
in
the
name
of
Christ
,
for
their
mutual
Edification
,
whereunto
he
hath
promised
his
presence
among
them
,
Matth.
18.19
,
20.
To
meet
and
to
do
any
thing
in
the
name
of
Christ
;
as
to
exhort
,
instruct
and
admonish
one
another
,
or
to
pray
together
,
as
v.
19.
there
is
an
especial
Right
or
Power
required
thereunto
.
This
is
granted
by
Jesus
Christ
unto
the
least
number
of
consenting
Believers
.
And
this
is
a
second
preparation
unto
the
communication
of
Church
Power
.
Unto
the
former
,
Faith
only
is
required
,
unto
this
,
Profession
with
mutual
consent
unto
,
and
agreement
in
the
Evangelical
Duties
mentioned
,
are
to
be
added
.
3.
WHERE
the
number
of
Believers
is
encreased
,
so
as
that
they
are
sufficient
as
unto
their
number
to
observe
and
perform
all
Church
Duties
in
the
way
and
manner
prescribed
for
their
performance
,
they
have
Right
and
Power
granted
unto
them
,
to
make
a
joint
solemn
Confession
of
their
Faith
,
especially
as
unto
the
Person
of
Christ
and
his
Mediation
,
Matth.
16.16
,
18.
as
also
to
give
up
themselves
unto
him
and
to
one
another
,
in
an
holy
Agreement
or
Confederation
to
do
and
observe
all
things
whatever
that
he
hath
Commanded
.
Hereon
,
by
virtue
of
his
Laws
in
his
Institutions
and
Commands
,
he
gives
them
power
to
do
all
things
in
their
Order
which
he
grants
unto
his
Church
,
and
enstates
them
in
all
the
Rights
and
Privileges
thereof
.
These
Believers
,
I
say
,
thus
congregated
into
a
Church
State
,
have
immediately
by
virtue
thereof
,
power
to
take
care
that
all
things
be
done
among
them
,
as
by
the
Lord
Christ
they
are
Commanded
to
be
done
,
in
and
by
his
Church
.
THIS
therefore
is
the
Church
Essential
and
Homogeneal
,
unto
which
the
Lord
Christ
hath
granted
all
that
Church
Power
which
we
enquire
after
,
made
it
the
Seat
of
all
Ordinances
of
his
Worship
,
and
the
Tabernacle
wherein
he
will
dwell
.
Nor
since
the
ceasing
of
extraordinary
Officers
,
is
there
any
other
way
possible
for
the
congregating
of
any
Church
,
than
what
doth
virtually
include
the
things
we
have
mentioned
.
4.
BUT
yet
this
Church
State
is
not
compleat
;
nor
are
the
ends
of
its
institution
attainable
in
this
State.
For
the
Lord
Christ
hath
appointed
such
things
in
and
unto
it
,
which
in
this
State
it
cannot
observe
.
For
he
hath
given
Authority
unto
his
Church
to
be
exercised
both
in
its
Rule
and
in
the
Administration
of
his
solemn
Ordinances
of
Worship
.
The
things
before
mentioned
,
are
all
of
them
acts
of
Right
and
Power
,
but
not
of
Authority
.
5.
WHEREFORE
the
Lord
Christ
hath
ordained
Offices
,
and
appointed
Officers
to
be
established
in
the
Church
,
Ephes.
4.13
,
14.
Unto
these
is
all
Church
Authority
granted
.
For
all
Authority
is
an
act
of
Office-Power
,
which
is
that
which
gives
unto
what
is
performed
by
the
Officers
of
the
Church
,
the
formal
nature
of
Authority
.
6.
THEREFORE
unto
the
Church
,
in
the
State
before
described
,
Right
and
Power
is
granted
by
Christ
to
call
,
chuse
,
appoint
and
set
apart
persons
made
meet
for
the
work
of
the
Offices
appointed
by
him
,
in
the
ways
and
by
the
means
appointed
by
him
.
Nor
is
there
any
other
way
whereby
ordinary
Officers
may
be
fixed
in
the
Church
,
as
we
have
proved
before
,
and
shall
farther
confirm
afterwards
.
THAT
which
hereon
we
must
enquire
into
,
is
,
How
or
by
what
means
,
or
by
what
acts
of
his
Sovereign
Power
,
the
Lord
Christ
doth
communicate
Office-Power
,
and
therewith
the
Office
it self
unto
any
persons
whereon
their
Authority
is
directly
from
him
;
and
what
are
the
Acts
or
Duties
of
the
Church
in
the
collation
of
this
Authority
.
THE
Acts
of
Christ
herein
may
be
reduced
unto
these
Heads
.
1.
HE
hath
instituted
and
appointed
the
Offices
themselves
,
and
made
a
grant
of
them
unto
the
Church
for
its
Edification
.
As
also
,
he
hath
determined
and
limited
the
Powers
and
Duties
of
the
Officers
.
It
is
not
in
the
power
of
any
or
of
all
the
Churches
in
the
World
,
to
appoint
any
Office
or
Officer
in
the
Church
,
that
Christ
hath
not
appointed
.
And
where
there
are
any
such
,
they
can
have
no
Church
Authority
properly
so
called
;
for
that
entirely
riseth
from
,
and
is
resolved
into
the
institution
of
the
Office
by
Christ
himself
.
And
hence
,
in
the
first
place
all
the
Authority
of
Officers
in
the
Church
proceeds
from
the
Authority
of
Christ
in
the
institution
of
the
Office
it self
;
for
that
which
gives
being
unto
any
thing
,
gives
it
also
its
essential
properties
.
2.
BY
virtue
of
his
Relation
unto
the
Church
as
its
Head
,
of
his
Kingly
Power
over
it
and
care
of
it
,
whereon
the
continuation
and
edification
of
the
Church
in
this
World
do
depend
;
where
ever
he
hath
a
Church
called
,
he
furnisheth
some
persons
with
such
Gifts
,
Abilities
and
Endowments
,
as
are
necessary
to
the
discharge
of
such
Offices
,
in
the
Powers
,
Works
and
Duties
of
them
.
For
it
is
most
unquestionably
evident
,
both
in
the
nature
of
the
thing
it self
,
and
in
his
institution
,
that
there
are
some
especial
Abilities
and
Qualifications
required
to
the
discharge
of
every
Church
Office.
Wherefore
,
where
the
Lord
Christ
doth
not
communicate
of
these
Abilities
in
such
a
measure
as
by
virtue
of
them
Church
Order
may
be
observed
,
Church
Power
exercised
,
and
all
Church
Ordinances
administred
according
to
his
mind
unto
the
Edification
of
the
Church
,
it
is
no
more
in
the
power
of
Men
to
constitute
Officers
,
than
to
erect
or
create
an
Office
in
the
Church
,
Ephes.
4.11
,
12
,
13.
1
Cor.
12.4
,
5
,
6
,
7
,
8
,
&c.
Rom.
12.6
.
THIS
collation
of
spiritual
Gifts
and
Abilities
for
Office
by
Jesus
Christ
unto
any
,
doth
not
immediately
constitute
all
those
,
or
any
of
them
,
Officers
in
the
Church
,
on
whom
they
are
collated
,
without
the
observation
of
that
Method
and
Order
which
he
hath
appointed
in
the
Church
for
the
communication
of
Office-Power
;
yet
is
it
so
prerequisite
thereunto
,
that
no
person
not
made
partaker
of
them
in
the
measure
before
mentioned
,
can
,
by
virtue
of
any
outward
Rites
,
Order
or
Power
,
be
really
vested
in
the
Ministry
.
3.
THIS
communication
of
Office-Power
on
the
part
of
Christ
,
consists
in
his
institution
and
appointment
of
the
way
and
means
,
whereby
persons
gifted
and
qualified
by
himself
,
ought
to
be
actually
admitted
into
their
Offices
,
so
as
to
administer
the
Powers
,
and
perform
the
Duties
of
them
.
For
the
way
of
their
Call
and
Ordination
,
whereof
we
shall
speak
afterwards
,
is
efficacious
unto
this
end
of
communicating
Office-Power
,
meerly
from
his
institution
and
appointment
of
it
.
And
what
is
not
so
,
can
have
no
causal
influence
into
the
communication
of
this
Power
.
For
although
sundry
things
belonging
hereunto
are
directed
by
the
light
of
Nature
,
as
it
is
,
that
where
one
Man
is
set
over
others
in
Power
and
Authority
,
which
before
he
had
no
natural
right
unto
,
it
should
be
by
their
own
consent
and
choice
:
And
some
things
are
of
a
moral
nature
,
as
that
especial
prayer
be
used
in
and
about
affairs
that
need
especial
divine
assistance
and
favour
;
and
there
may
be
some
circumstances
of
outward
actions
herein
,
not
to
be
determined
but
by
the
Rule
of
Reason
on
the
present
posture
of
occasions
;
yet
nothing
hath
any
causal
influence
into
the
communication
of
Office-Power
,
but
what
is
of
the
institution
and
appointment
of
Christ
.
By
virtue
hereof
,
all
that
are
called
unto
this
Office
,
do
derive
all
their
Power
and
Authority
from
him
alone
.
4.
HE
hath
hereon
given
Commands
unto
the
whole
Church
to
submit
themselves
unto
the
Authority
of
these
Officers
in
the
discharge
of
their
Office
,
who
are
so
appointed
,
so
prepared
or
qualified
,
so
called
by
himself
,
and
to
obey
them
in
all
things
,
according
unto
the
limitations
which
himself
also
hath
given
unto
the
Power
and
Authority
of
such
Officers
.
For
they
who
are
called
unto
Rule
and
Authority
in
the
Church
by
virtue
of
their
Office
,
are
not
thereon
admitted
unto
an
unlimited
Power
to
be
exercised
at
their
pleasure
in
a
Lordly
or
Despotical
manner
;
but
their
Power
is
stated
,
bounded
,
limited
and
confined
as
to
the
objects
of
it
,
its
Acts
,
its
manner
of
Administration
,
its
Ends
,
and
as
unto
all
things
wherein
it
is
concerned
.
The
swelling
over
these
Banks
by
Ambition
,
the
breaking
up
of
these
bounds
by
Pride
and
love
of
Domination
,
by
the
introduction
of
a
Power
over
the
persons
of
Men
in
their
outward
concerns
,
exercised
in
a
Legal
,
Coercive
,
Lordly
manner
,
are
sufficient
to
make
a
forfeiture
of
all
Church
Power
in
them
who
are
guilty
of
them
.
But
after
that
some
Men
saw
it
fit
to
transgress
the
bounds
of
Power
and
Authority
prescribed
and
limited
unto
them
by
the
Lord
Christ
;
which
was
really
exclusive
of
Lordship
,
Dominion
and
all
Elation
above
their
Brethren
,
leaving
them
Servants
to
the
Church
for
Christs
sake
,
they
began
to
prescribe
bounds
unto
themselves
,
such
as
were
suited
unto
their
Interest
,
which
they
called
Rules
or
Canons
,
and
never
left
enlarging
them
at
their
pleasure
,
untill
they
enstated
the
most
absolute
Tyranny
in
and
over
the
Church
,
that
ever
was
in
the
World.
BY
these
ways
and
means
doth
the
Lord
Christ
communicate
Office
Power
unto
them
that
are
called
thereunto
,
whereon
they
become
not
the
Officers
or
Ministers
of
Men
,
no
,
not
of
the
Church
,
as
unto
the
actings
and
exercise
of
their
Authority
,
but
only
as
the
good
and
edification
of
the
Church
is
the
end
of
it
;
but
the
Officers
and
Ministers
of
Christ
himself
.
2.
IT
is
hence
evident
,
that
in
the
communication
of
Church
Power
in
Office
unto
any
persons
called
thereunto
,
the
work
and
duty
of
the
Church
consists
formally
in
Acts
of
Obedience
unto
the
Commands
of
Christ
.
Hence
,
it
doth
not
give
unto
such
Officers
a
Power
or
Authority
that
was
formally
and
actually
in
the
Body
of
the
Community
,
by
virtue
of
any
Grant
or
Law
of
Christ
,
so
as
that
they
should
receive
and
act
the
Power
of
the
Church
,
by
virtue
of
a
Delegation
from
them
;
but
only
they
design
,
chuse
,
set
apart
the
individual
persons
,
who
thereon
are
intrusted
with
Office-Power
by
Christ
himself
,
according
as
was
before
declared
.
This
is
the
Power
and
Right
given
unto
the
Church
essentially
considered
with
respect
unto
their
Officers
,
namely
to
design
,
call
,
chuse
,
and
set
apart
the
persons
by
the
ways
of
Christs
appointment
unto
those
Offices
,
whereunto
by
his
Laws
he
hath
annexed
Church
Power
and
Authority
.
WE
need
not
therefore
trouble
our selves
with
the
disputes
about
the
first
subject
of
Church
Power
,
or
any
part
of
it
.
For
it
is
a
certain
Rule
,
That
in
the
performance
of
all
Duties
which
the
Lord
Christ
requires
,
either
of
the
whole
Church
,
or
of
any
in
the
Church
,
especially
of
the
Officers
,
they
are
the
first
subject
of
the
Power
needful
unto
such
Duties
,
who
are
immediately
called
unto
them
.
Hereby
,
all
things
become
to
be
done
in
the
Name
and
Authority
of
Christ
.
For
the
Power
of
the
Church
,
is
nothing
but
a
right
to
perform
Church
Duties
in
obedience
unto
the
Commands
of
Christ
,
and
according
unto
his
mind
.
Wherefore
all
Church
Power
is
originally
given
unto
the
Church
essentially
considered
,
which
hath
a
double
exercise
;
First
,
in
the
call
or
choosing
of
Officers
;
Secondly
,
in
their
voluntary
acting
with
them
and
under
them
in
all
Duties
of
Rule
.
(
1.
)
All
Authority
in
the
Church
is
committed
by
Christ
unto
the
Officers
or
Rulers
of
it
,
as
unto
all
Acts
and
Duties
whereunto
Office-Power
is
required
;
and
,
(
2.
)
Every
individual
person
hath
the
liberty
of
his
own
judgment
,
as
unto
his
own
consent
or
dissent
in
what
he
is
himself
concerned
.
THAT
this
Power
under
the
name
of
the
Keys
of
the
Kingdom
of
Heaven
was
originally
granted
unto
the
whole
professing
Church
of
Believers
,
and
that
it
is
utterly
impossible
it
should
reside
in
any
other
who
is
subject
unto
Death
,
or
if
to
be
renewed
upon
any
occasional
intermission
,
is
so
fully
proved
by
all
Protestant
Writers
against
the
Papists
,
that
it
needs
not
on
this
occasion
be
again
insisted
on
.
VI.
THESE
things
have
been
spoken
concerning
the
Polity
of
the
Church
in
General
,
as
it
is
taken
objectively
for
the
constitution
of
its
State
,
and
the
laws
of
its
Rule
;
we
are
in
the
next
place
to
consider
it
subjectively
,
as
it
is
a
power
or
faculty
of
the
minds
of
Men
,
unto
whom
the
Rule
of
the
Church
is
committed
.
And
in
this
sence
it
is
the
wisdom
or
understanding
of
the
Officers
of
the
Church
,
to
exercise
the
Government
in
it
appointed
by
Jesus
Christ
,
or
to
rule
it
according
to
his
Laws
and
Constitutions
:
Or
,
THIS
Wisdom
is
a
Spiritual
Gift
(
1
Cor.
12.9
.
)
whereby
the
Officers
of
the
Church
are
enabled
to
make
a
due
application
of
all
the
Rules
and
Laws
of
Christ
,
unto
the
Edification
of
the
Church
and
all
the
Members
of
it
.
UNTO
the
attaining
of
this
Wisdom
,
are
required
,
(
1.
)
Fervent
Prayer
for
it
,
Jam.
1.5
.
(
2.
)
Diligent
study
of
the
Scripture
,
to
find
out
and
understand
the
Rules
given
by
Christ
unto
this
purpose
,
Ezra
7.6
,
7
,
9.
1
Tim.
2.14
,
15.
(
3.
)
Humble
waiting
on
God
for
the
Revelation
of
all
that
it
is
to
be
exercised
about
,
Ezek.
43.11
.
(
4.
)
A
conscientious
exercise
of
the
skill
which
they
have
received
.
Talents
traded
with
duly
will
encrease
.
(
5.
)
A
continual
sense
of
the
account
which
is
to
be
given
of
the
discharge
of
this
great
trust
,
being
called
to
rule
in
the
House
of
God
,
Heb.
13.17
.
HOW
much
this
Wisdom
hath
been
neglected
in
Church
Government
;
yea
,
how
much
it
is
despised
in
the
World
,
is
evident
unto
all
.
It
is
skill
in
the
Canon
Law
,
in
the
proceedings
of
vexatious
Courts
,
with
the
Learning
,
Subtilty
and
Arts
which
are
required
thereunto
,
that
is
looked
on
as
the
only
skill
to
be
exercised
in
the
Government
of
the
Church
.
Without
this
a
Man
is
esteemed
no
way
meet
to
be
employed
in
any
part
of
the
Church
Government
.
And
according
as
any
do
arrive
unto
a
dexterity
in
this
Polity
,
they
are
esteemed
eminently
useful
.
But
these
things
belong
not
at
all
unto
the
Government
of
the
Church
appointed
by
Christ
;
nor
can
any
sober
Man
think
in
his
Conscience
that
so
they
do
.
What
is
the
use
of
this
Art
and
Trade
,
as
unto
political
ends
,
we
enquired
.
Nor
is
the
true
wisdom
required
unto
this
end
,
with
the
means
of
attaining
of
it
,
more
despised
,
more
neglected
by
any
sort
of
Men
in
the
World
,
than
by
those
whose
pretences
unto
Ecclesiastical
Rule
and
Authority
would
make
it
most
necessary
unto
them
.
TWO
things
follow
on
the
supposition
laid
down
.
1.
THAT
the
Wisdom
intended
is
not
promised
unto
all
the
Members
of
the
Church
in
General
;
nor
are
they
required
to
seek
for
it
by
the
ways
and
means
of
attaining
it
before
laid
down
;
but
respect
is
had
herein
only
unto
the
Officers
of
the
Church
.
Hereon
dependeth
the
equity
of
the
obedience
of
the
people
unto
their
Rulers
.
For
Wisdom
for
Rule
is
peculiarly
granted
unto
them
,
and
their
Duty
it
is
to
seek
after
it
in
a
peculiar
manner
.
Wherefore
,
those
who
on
every
occasion
are
ready
to
advance
their
own
Wisdom
and
Understanding
in
the
affairs
and
proceedings
of
the
Church
,
against
the
Wisdom
of
the
Officers
of
it
,
are
proud
and
disorderly
.
I
speak
not
this
to
give
any
countenance
unto
the
out-cries
of
some
,
that
all
sorts
of
Men
will
suppose
themselves
Wiser
than
their
Rulers
,
and
to
know
what
belongs
unto
the
Government
of
the
Church
better
than
they
;
whereas
,
the
Government
which
they
exercise
belongs
not
at
all
unto
the
Rule
of
the
Church
,
determined
and
limited
in
the
Scripture
,
as
the
meanest
Christian
can
easily
discern
;
nor
is
it
pretended
by
themselves
so
to
do
:
For
they
say
that
the
Lord
Christ
hath
prescribed
nothing
herein
,
but
left
it
unto
the
Will
and
Wisdom
of
the
Church
to
order
all
things
as
they
see
necessary
,
which
Church
they
are
.
Wherefore
,
if
that
will
please
them
,
it
shall
be
granted
,
that
in
skill
for
the
management
of
Ecclesiastical
Affairs
according
to
the
Canon
Law
,
with
such
other
Rules
of
the
same
kind
as
they
have
framed
,
and
in
the
legal
proceedings
of
Ecclesiastical
Courts
,
as
they
are
called
,
there
are
none
of
the
people
that
are
equal
unto
them
,
or
will
contend
with
them
.
2.
IT
hence
also
follows
,
that
those
who
are
called
unto
Rule
in
the
Church
of
Christ
,
should
diligently
endeavour
the
attaining
of
,
and
encreasing
in
this
Wisdom
,
giving
evidence
thereof
on
all
occasions
,
that
the
Church
may
safely
acquiesce
in
their
Rule
.
But
hereunto
so
many
things
do
belong
,
as
cannot
in
this
place
be
meetly
treated
of
;
somewhat
that
appertains
to
them
shall
afterwards
be
considered
.
CHAP.
IV.
The
Officers
of
the
Church
.
THE
Church
is
considered
either
as
it
is
Essential
with
respect
unto
its
Nature
and
Being
;
or
as
it
is
Organical
with
respect
unto
its
Order
.
THE
constituent
causes
and
parts
of
the
Church
as
unto
its
Essence
and
Being
,
are
its
Institution
,
Matter
and
Form
;
whereof
we
have
treated
.
IT
S
Order
as
it
is
Organical
,
is
founded
in
that
communication
of
Power
unto
it
from
Christ
,
which
was
insisted
on
in
the
foregoing
Chapter
.
THE
Organizing
of
a
Church
,
is
the
placing
or
implanting
in
it
those
Officers
which
the
Lord
Jesus
Christ
hath
appointed
to
act
and
exercise
his
Authority
therein
.
FOR
the
Rule
and
Government
of
the
Church
,
are
the
exertion
of
the
Authority
of
Christ
in
the
hands
of
them
unto
whom
it
is
committed
,
that
is
the
Officers
of
it
;
not
that
all
Officers
are
called
to
Rule
,
but
that
none
are
called
to
Rule
that
are
not
so
.
THE
Officers
of
the
Church
in
General
are
of
two
sorts
;
Bishops
and
Deacons
,
Phil.
1.1
.
And
their
Work
is
distributed
into
Prophecy
and
Ministry
,
Rom.
12.6.7
.
THE
Bishops
or
Elders
are
of
two
sorts
;
(
1.
)
Such
as
have
Authority
to
Teach
and
Administer
the
Sacraments
,
which
is
commonly
called
the
power
of
Order
,
and
also
of
Ruling
,
which
is
called
a
Power
of
Jurisdiction
corruptly
:
And
some
have
only
Power
for
Rule
;
of
which
sort
,
there
are
some
in
all
the
Churches
in
the
World.
THOSE
of
the
first
sort
are
distinguished
into
Pastors
and
Teachers
.
THE
distinction
between
the
Elders
themselves
,
is
not
like
that
between
Elders
and
Deacons
,
which
is
as
unto
the
whole
kind
or
nature
of
the
Office
;
but
only
with
respect
unto
Work
and
Order
,
whereof
we
shall
treat
distinctly
.
THE
first
sort
of
Officers
in
the
Church
are
Bishops
or
Elders
;
concerning
whom
there
have
been
mighty
contentions
in
the
late
Ages
of
the
Church
.
The
Principles
we
have
hitherto
proceeded
on
,
discharge
us
from
any
especial
interest
or
concernment
in
this
Controversy
.
For
if
there
be
no
Church
of
Divine
or
Apostolical
constitution
,
none
in
Being
in
the
Second
or
Third
Centuries
,
but
only
a
particular
Congregation
,
the
foundation
of
that
contest
which
is
about
Preheminence
and
Power
in
the
same
Person
over
many
Churches
,
falls
to
the
ground
.
INDEED
,
strife
about
Power
,
Superiority
,
and
Jurisdiction
over
one
another
,
amongst
those
who
pretend
to
be
Ministers
of
the
Gospel
,
is
full
of
scandal
.
It
started
early
in
the
Church
;
was
extinguished
by
the
Lord
Christ
in
his
Apostles
;
wedge
of
Gold
,
and
the
goodly
Babylonish
Garment
,
that
they
thought
to
be
in
Power
,
Domination
and
Wealth
,
they
coveted
them
,
and
took
them
,
to
the
great
disturbance
of
the
Church
of
God.
IF
Men
would
but
a
little
seriously
consider
,
what
there
is
in
that
care
of
Souls
,
even
of
all
them
over
whom
they
pretend
Church-Power
,
Rule
or
Jurisdiction
;
and
what
it
is
to
give
an
Account
concerning
them
before
the
Judgment
Seat
of
Christ
,
it
may
be
it
would
abate
of
their
earnestness
in
contending
for
the
enlargement
of
their
Cures
.
THE
claim
of
Episcopacy
,
as
consisting
in
a
rank
of
persons
distinct
from
the
Office
of
Presbyters
,
is
managed
with
great
variety
.
It
is
not
agreed
whether
they
are
distinct
in
Order
above
them
,
or
only
as
unto
a
certain
degree
among
them
of
the
same
Order
.
It
is
not
determined
,
what
doth
constitute
that
pretended
distinct
Order
,
nor
wherein
that
degree
of
preheminence
in
the
same
Order
,
doth
consist
,
nor
what
Basis
it
stands
upon
.
It
is
not
agreed
whether
this
Order
of
Bishops
,
hath
any
Church-Power
appropriated
unto
it
,
so
as
to
be
acted
singly
by
themselves
alone
,
without
the
concurrence
of
the
Presbyters
;
or
how
far
that
concurrence
is
necessary
in
all
Acts
of
Church-Order
or
Power
.
There
are
no
Bounds
or
Limits
of
the
Diocesses
which
they
claim
the
Rule
in
and
over
,
as
Churches
whereunto
they
are
peculiarly
related
,
derived
either
from
Divine
Institution
,
or
Tradition
,
or
general
Rules
of
Reason
respecting
both
or
either
of
them
;
or
from
the
consideration
of
Gifts
and
Abilities
,
or
any
thing
else
wherein
Church-Order
or
Edification
is
concerned
.
Those
who
plead
for
Diocesan
Episcopacy
,
will
not
proceed
any
farther
,
but
only
that
there
is
and
ought
to
be
a
superiority
in
Bishops
over
Presbyters
in
Order
or
Degree
.
But
whether
this
must
be
over
Presbyters
in
one
Church
only
,
or
in
many
distinct
Churches
;
whether
it
must
be
such
,
as
not
only
hinders
them
utterly
from
the
discharge
of
any
of
the
Duties
of
the
Pastoral
Office
,
towards
the
most
of
them
whom
they
esteem
their
Flocks
,
and
necessitates
them
unto
a
Rule
by
unscriptural
Church-Officers
,
Laws
and
Power
,
they
suppose
doth
not
belong
unto
their
Cause
;
whereas
indeed
the
weight
and
moment
of
it
,
doth
lie
in
and
depend
on
these
things
.
Innumerable
other
uncertainties
,
differences
and
variances
there
are
about
this
singular
Episcopacy
,
which
we
are
not
at
present
concern'd
to
enquire
into
,
nor
shall
I
insist
on
any
of
those
which
have
been
already
mentioned
.
BUT
yet
,
because
it
is
necessary
unto
the
clearing
of
the
Evangelical
Pastoral
Office
,
which
is
now
under
consideration
;
unto
what
hath
been
pleaded
before
about
the
non
institution
of
any
Churches
beyond
particular
Congregations
,
which
is
utterly
exclusive
of
all
pretences
of
the
present
Episcopacy
,
I
shall
briefly
,
as
in
a
diversion
,
add
the
Arguments
which
undeniably
prove
,
That
in
the
whole
New
Testament
,
Bishops
and
Presbyters
,
or
Elders
,
are
every
way
the
same
Persons
,
in
the
same
Office
,
have
the
same
Function
,
without
distinction
in
Order
or
Degree
;
which
also
,
as
unto
the
Scripture
,
the
most
learned
Advocates
of
Prelacy
begin
to
grant
.
1.
THE
Apostle
describing
what
ought
to
be
the
Qualifications
of
Presbyters
or
Elders
,
gives
this
Reason
of
it
,
because
a
Bishop
must
be
so
,
Tit.
1.5
,
6
,
7.
Ordain
Elders
in
every
City
,
if
any
be
blameless
,
&c.
for
a
Bishop
must
be
blameless
.
He
that
would
prove
of
what
sort
a
Presbyter
that
is
to
be
Ordained
so
,
ought
to
be
,
gives
this
Reason
for
it
,
That
such
a
Bishop
ought
to
be
,
intends
the
same
Person
and
Office
by
Presbyter
and
Bishop
,
or
there
is
no
congruity
of
Speech
,
or
consequence
of
Reason
in
what
he
asserts
.
To
suppose
that
the
Apostle
doth
not
intend
the
same
Persons
,
and
the
same
Office
by
Presbyters
and
Bishops
in
the
same
place
,
is
to
destroy
his
Argument
,
and
render
the
context
of
his
discourse
unintelligible
.
He
that
will
say
,
that
if
you
make
a
Justice
of
Peace
or
a
Constable
,
he
must
be
magnanimous
,
liberal
,
full
of
clemency
and
courage
,
for
so
a
King
ought
to
be
,
will
not
be
thought
to
argue
very
wisely
.
Yet
such
is
the
Argument
here
,
if
by
Elders
and
Bishops
,
distinct
Orders
and
Offices
are
intended
.
2.
THERE
were
many
Bishops
in
one
City
in
one
particular
Church
,
Phil.
1.1
.
To
all
the
Saints
that
are
at
Philippi
,
with
the
Bishops
and
Deacons
.
That
the
Church
then
at
Philippi
was
one
particular
Church
or
Congregation
was
proved
before
.
But
to
have
many
Bishops
in
the
same
Church
,
whereas
the
nature
of
the
Episcopacy
pleaded
for
,
consists
in
the
Superiority
of
one
over
the
Presbyters
of
many
Churches
,
is
absolutely
inconsistent
.
Such
Bishops
,
whereof
there
may
be
many
in
the
same
Church
,
of
the
same
Order
,
equal
in
Power
and
Dignity
with
respect
unto
Office
,
will
easily
be
granted
;
but
then
they
are
Presbyters
as
well
as
Bishops
.
There
will
,
I
fear
,
be
no
end
of
this
contest
,
because
of
the
prejudices
and
interests
of
some
;
but
that
the
identity
of
Bishops
and
Presbyters
should
be
more
plainly
expressed
,
can
neither
be
expected
nor
desired
.
3.
THE
Apostle
being
at
Miletus
,
sent
to
Ephesus
for
the
Elders
of
the
Church
to
come
unto
him
,
that
is
the
Elders
of
the
Church
at
Ephesus
,
as
hath
been
elsewhere
undeniably
demonstrated
,
Act.
20.17
,
18.
unto
these
Elders
he
says
,
Take
heed
unto
your selves
,
and
to
all
the
Flock
,
over
which
the
Holy
Ghost
hath
made
you
Bishops
,
to
feed
the
Church
of
God
,
ver.
28.
If
Elders
and
Bishops
be
not
the
same
Persons
,
having
the
same
Office
,
the
same
Function
and
the
same
Duties
,
and
the
same
Names
,
it
is
impossible
,
so
far
as
I
understand
,
how
it
should
be
expressed
.
For
these
Elders
are
they
whom
the
Holy
Ghost
made
Bishops
;
they
were
many
of
them
in
the
same
Church
;
their
Duty
it
was
to
attend
unto
the
Flock
;
and
to
feed
the
Church
,
which
comprize
all
the
Duties
,
the
whole
Function
of
Elders
and
Bishops
,
which
must
therefore
be
the
same
.
This
plain
Testimony
can
no
way
be
evaded
by
pretences
and
conjectures
unwritten
and
uncertain
;
the
only
answer
unto
it
,
is
,
It
was
indeed
so
then
,
but
it
was
otherwise
afterwards
;
which
some
now
betake
themselves
unto
.
But
these
Elders
were
either
Elders
only
and
not
Bishops
;
or
Bishops
only
and
not
Elders
;
or
the
same
Persons
were
Elders
and
Bishops
,
as
is
plainly
affirmed
in
the
words
.
The
latter
is
that
which
we
plead
.
If
the
first
be
asserted
,
then
was
there
no
Bishop
then
at
Ephesus
;
for
these
Elders
had
the
whole
oversight
of
the
Flock
:
If
the
Second
,
then
were
there
no
Elders
at
all
,
which
is
no
good
exposition
of
those
words
,
that
Paul
called
unto
him
the
Elders
of
the
Church
.
4.
THE
Apostle
Peter
writes
unto
the
Elders
of
the
Churches
,
that
they
should
feed
the
Flock
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
taking
the
oversight
,
or
exercising
the
Office
and
Function
of
Bishops
over
them
,
and
that
not
as
Lords
but
as
ensamples
(
of
Humility
,
Obedience
and
Holiness
)
to
the
whole
Flock
,
1
Pet.
5.1
,
2
,
3.
Those
on
whom
it
is
incumbent
to
feed
the
Flock
,
and
to
superintend
over
it
,
as
those
who
in
the
first
place
are
accountable
unto
Jesus
Christ
,
are
Bishops
;
and
such
as
have
no
other
Bishop
over
them
,
unto
whom
this
charge
should
be
principally
committed
.
But
such
,
according
unto
this
Apostle
,
are
the
Elders
of
the
Church
.
Wherefore
,
those
Elders
and
Bishops
are
the
same
.
And
such
were
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Guides
of
the
Church
at
Jerusalem
,
whom
the
members
of
it
were
bound
to
obey
,
as
those
that
did
watch
for
,
and
were
to
give
an
account
of
their
Souls
.
Heb.
13.17
.
5.
THE
substance
of
these
and
all
other
Instances
or
Testimonies
of
the
same
kind
,
is
this
;
Those
whose
names
are
the
same
equally
common
and
applicable
unto
them
all
,
whose
Function
is
the
same
,
whose
Qualifications
and
Characters
are
the
same
,
whose
Duties
,
Account
and
Reward
are
the
same
,
concerning
whom
there
is
in
no
one
place
of
Scripture
the
least
mention
of
inequality
,
disparity
or
preference
in
Office
among
them
,
they
are
essentially
and
every
way
the
same
.
That
thus
it
is
with
the
Elders
and
Bishops
in
the
Scripture
cannot
modestly
be
denied
.
I
do
acknowledge
that
where
a
Church
is
greatly
encreased
,
so
as
that
there
is
a
necessity
of
many
Elders
in
it
for
its
Instruction
and
Rule
,
that
Decency
and
Order
do
require
,
that
one
of
them
do
in
the
management
of
all
Church
Affairs
preside
,
to
guide
and
direct
the
way
and
manner
thereof
.
So
the
Presbyters
at
Alexandria
did
choose
one
from
among
themselves
that
should
have
the
preheminence
of
a
President
among
them
.
Whether
the
Person
that
is
so
to
preside
,
be
directed
unto
by
being
first
Converted
or
first
Ordained
,
or
on
the
account
of
Age
,
or
of
Gifts
and
Abilities
,
whether
he
continue
for
a
Season
only
,
and
then
another
be
deputed
unto
the
same
Work
,
or
for
his
Life
,
are
things
in
themselves
indifferent
,
to
be
determined
according
unto
the
General
Rules
of
Reason
and
Order
,
with
respect
unto
the
Edification
of
the
Church
.
I
shall
never
oppose
this
Order
,
but
rather
desire
to
see
it
in
practice
;
namely
,
that
particular
Churches
were
of
such
an
extent
,
as
necessarily
to
require
many
Elders
both
Teaching
and
Ruling
for
their
Instruction
and
Government
;
for
the
better
observation
of
Order
and
Decency
in
the
publick
Assemblies
;
the
fuller
Representation
of
the
Authority
committed
by
Jesus
Christ
unto
the
Officers
of
his
Church
;
the
occasional
instruction
of
the
Members
in
lesser
Assemblies
,
which
as
unto
some
ends
may
be
stated
also
,
with
the
due
attendance
unto
all
other
means
of
Edification
and
Watching
,
Inspecting
,
Warning
,
Admonishing
,
Exhorting
,
and
the
like
;
and
that
among
these
Elders
one
should
be
chosen
by
themselves
,
with
the
consent
of
the
Church
,
not
into
a
New
Order
,
not
into
a
degree
of
Authority
above
his
Brethren
,
but
only
unto
his
part
of
the
common
work
in
a
peculiar
manner
,
which
requires
some
kind
of
Precedency
.
Hereby
no
New
Officer
,
no
New
Order
of
Officers
,
no
New
degree
of
Power
or
Authority
is
constituted
in
the
Church
;
only
the
Work
and
Duty
of
it
is
cast
into
such
an
Order
,
as
the
very
light
of
nature
doth
require
.
BUT
there
is
not
any
intimation
in
the
Scripture
of
the
least
imparity
or
inequality
,
in
Order
,
Degree
or
Authority
,
among
Officers
of
the
same
sort
,
whether
extraordinary
or
ordinary
.
The
Apostles
were
all
equal
;
so
were
the
Evangelists
,
so
were
Elders
or
Bishops
,
and
so
were
Deacons
also
.
The
Scripture
knows
no
more
of
an
Arch-Bishop
,
such
as
all
Diocesan
Bishops
are
,
nor
an
Arch-Deacon
,
than
of
an
Arch-Apostle
,
or
of
an
Arch-Evangelist
,
or
an
Arch-Prophet
.
Howbeit
,
it
is
evident
,
that
in
all
their
Assemblies
,
they
had
one
who
did
preside
in
the
manner
before
described
,
which
seems
among
the
Apostles
to
have
been
the
prerogative
of
Peter
.
THE
Brethren
also
of
the
Church
may
be
so
multiplied
,
as
that
the
constant
meeting
of
them
all
in
one
place
may
not
be
absolutely
best
for
their
Edification
.
Howbeit
,
that
on
all
the
solemn
occasions
of
the
Church
whereunto
their
consent
is
necessary
,
they
did
of
old
and
ought
still
,
to
meet
in
the
same
place
for
advise
,
consultation
and
consent
,
as
was
proved
before
.
This
is
so
fully
expressed
and
exemplified
in
the
two
great
Churches
of
Jerusalem
and
Antioch
,
Act.
15.
that
it
cannot
be
gain-said
.
When
Paul
and
Barnabas
,
sent
by
the
Brethren
or
Church
at
Antioch
(
v.
1
,
3.
)
were
come
to
Jerusalem
,
they
were
received
by
the
Church
,
as
the
Brethren
are
called
in
distinction
from
the
Apostles
and
Elders
,
v.
4.
So
when
the
Apostles
and
Elders
assembled
to
consider
of
the
case
proposed
unto
them
,
the
whole
multitude
of
the
Church
,
that
is
the
Brethren
assembled
with
them
,
v.
6
,
12.
neither
were
they
mute
Persons
,
meer
Auditors
and
Spectators
in
the
Assembly
,
but
they
concurred
both
in
the
debate
and
determination
of
the
Question
;
insomuch
as
they
are
expresly
joined
with
the
Apostles
and
Elders
in
the
advice
given
,
ver.
22
,
23.
And
when
Paul
and
Barnabas
returned
unto
Antioch
,
the
multitude
unto
whom
the
Letter
of
the
Church
at
Jerusalem
was
directed
,
came
together
about
it
,
ver.
23.30
.
Unless
this
be
observed
the
Primitive-Church-State
is
overthrown
:
But
I
shall
return
from
this
Digression
.
THE
first
Officer
or
Elder
of
the
Church
is
the
Pastor
.
A
Pastor
,
is
the
Elder
that
Feeds
and
Rules
the
Flock
,
1
Pet.
5.2
.
that
is
,
who
is
its
Teacher
and
its
Bishop
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Feed
,
taking
the
oversight
.
IT
is
not
my
present
design
nor
work
to
give
a
full
account
of
the
Qualifications
required
in
Persons
to
be
called
unto
this
Office
;
nor
of
their
Duty
and
Work
,
with
the
Qualities
or
Vertues
to
be
exercised
therein
.
It
would
require
a
large
Discourse
to
handle
them
practically
,
and
it
hath
been
done
by
others
.
It
were
to
be
wished
,
that
what
is
of
this
kind
expressed
in
the
Rule
,
and
which
the
nature
of
the
Office
doth
indispensably
require
,
were
more
exemplified
in
practice
than
it
is
.
But
some
things
relating
unto
this
Officer
and
his
Office
that
are
needful
to
be
well
stated
,
I
shall
treat
concerning
.
THE
name
of
a
Pastor
or
Shepherd
is
Metaphorical
.
It
is
a
Denomination
suited
unto
his
Work
,
denoting
the
same
Office
and
Person
with
a
Bishop
or
Elder
,
spoken
of
absolutely
without
limitation
unto
either
Teaching
or
Ruling
.
Shepherd
of
the
Flock
;
whence
the
Sheep
of
this
Flock
are
committed
unto
Christ
,
whereon
he
becomes
the
good
Shepherd
that
lays
down
his
Life
for
the
Sheep
,
and
the
Prince
of
Shepherds
;
what
is
the
interest
of
Men
in
a
participation
of
this
Office
,
and
what
their
Duty
thereon
,
are
things
well
worth
the
consideration
of
them
who
are
called
unto
it
.
Hirelings
,
yea
,
Wolves
and
dumb
Dogs
,
do
in
many
places
take
on
themselves
to
be
Shepherds
of
the
Flock
,
by
whom
it
is
devoured
and
destroyed
.
WHEREAS
therefore
this
Name
or
Appellation
is
taken
from
,
and
includes
in
it
Love
,
Care
,
Tenderness
,
Watchfulness
in
all
the
Duties
of
going
before
,
preserving
,
feeding
,
defending
the
Flock
,
the
Sheep
and
the
Lambs
,
the
Strong
,
the
Weak
and
Diseased
,
with
accountableness
as
Servants
unto
the
chief
Shepherd
,
it
was
generally
disused
in
the
Church
;
and
those
of
Bishops
or
Overseers
,
Guides
,
Presidents
,
Elders
which
seem
to
include
more
of
Honour
and
Authority
,
were
retained
in
common
use
;
that
though
one
of
them
,
at
last
,
namely
that
of
Bishops
,
with
some
elating
compositions
and
adjuncts
of
power
,
obtained
the
preheminence
.
Out
of
the
Corruption
of
these
Compositions
and
Additions
in
Arch-Bishops
,
Metropolitans
,
Patriarchs
,
and
the
like
,
brake
forth
the
Cockatrice
of
the
Church
,
that
is
the
Pope
.
BUT
this
name
is
by
the
Holy
Ghost
appropriated
unto
the
principal
Ministers
of
Christ
in
his
Church
,
Ephes.
4.11
.
And
under
that
name
they
were
promised
unto
the
Church
of
old
,
Jerem.
3.15
.
And
the
Work
of
these
Pastors
,
is
to
feed
the
Flock
committed
to
their
charge
as
it
is
constantly
required
of
them
,
Act.
20.29
.
1
Pet.
5.2
.
OF
Pastoral
Feeding
there
are
two
parts
.
(
1.
)
Teaching
or
Instruction
.
(
2.
)
Rule
or
Discipline
.
Unto
these
two
Heads
may
all
the
Acts
and
Duties
of
a
Shepherd
toward
his
Flock
be
reduced
.
And
both
are
intended
in
the
term
of
feeding
,
1
Chron.
11.2
.
Chap.
17.6
.
Jer.
23.2
.
Mic.
5.4
.
Chap.
7.14
.
Zech.
11.7
.
Act.
20.28
.
Joh.
21.14
.
1
Pet.
5.2
,
&c.
wherefore
he
who
is
the
Pastor
,
is
the
Bishop
,
the
Elder
,
the
Teacher
of
the
Church
.
THESE
Works
of
Teaching
and
Ruling
may
be
distinct
in
several
Officers
,
namely
of
Teachers
and
Rulers
;
but
to
divide
them
in
the
same
Office
of
Pastors
,
that
some
Pastors
should
feed
by
Teaching
only
,
but
have
no
right
to
Rule
by
Virtue
of
their
Office
;
and
some
should
attend
in
exercise
unto
Rule
only
,
not
esteeming
themselves
obliged
to
labour
continually
in
feeding
the
Flock
,
is
almost
to
overthrow
this
Office
of
Christs
Designation
,
and
to
set
up
two
in
the
room
of
it
,
of
Mens
own
projection
.
OF
the
call
of
Men
unto
this
Office
,
so
many
things
have
been
spoken
and
written
by
others
at
large
,
that
I
shall
only
insist
,
and
that
very
briefly
,
on
some
things
which
are
either
of
the
most
important
consideration
,
or
have
been
omitted
by
others
:
As
,
1.
UNTO
the
call
of
any
person
unto
this
Office
of
a
Pastor
in
the
Church
,
there
are
certain
Qualifications
previously
required
in
him
,
disposing
and
making
him
fit
for
that
Office.
The
outward
call
is
an
act
of
the
Church
,
as
we
shall
shew
immediately
.
But
therein
is
required
an
obediential
acting
of
him
also
who
is
called
.
Neither
of
these
can
be
Regular
,
neither
can
the
Church
act
according
to
Rule
and
Order
,
nor
the
person
called
act
in
such
a
due
Obedience
,
unless
there
are
in
him
some
previous
Indications
of
the
mind
of
God
,
designing
the
person
to
be
called
by
such
Qualifications
,
as
may
render
him
meet
and
able
for
the
discharge
of
his
Office
and
Work.
For
ordinary
vocation
is
not
a
collation
of
Gracious
Spiritual
Abilities
suiting
and
making
Men
meet
for
the
Pastoral
Office
:
But
it
is
the
communication
of
Right
and
Power
for
the
regular
use
and
exercise
of
Gifts
and
Abilities
received
antecedently
unto
that
call
,
unto
the
Edification
of
the
Church
,
wherein
the
Office
it self
doth
consist
.
And
if
we
would
know
what
these
Qualifications
and
Endowments
are
for
the
substance
of
them
,
we
may
learn
them
in
their
great
example
and
pattern
,
our
Lord
Jesus
Christ
himself
.
Our
Lord
Jesus
Christ
being
the
good
Shepherd
,
whose
the
Sheep
are
,
the
Shepherd
and
Bishop
of
our
Souls
;
the
chief
Shepherd
,
did
design
in
the
undertaking
and
exercise
of
his
Pastoral
Office
,
to
give
a
Type
and
Example
unto
all
those
who
are
to
be
called
unto
the
same
Office
under
him
.
And
if
there
be
not
a
conformity
unto
him
herein
,
no
Man
can
assure
his
own
Conscience
or
the
Church
of
God
,
that
he
is
or
can
be
lawfully
called
unto
this
Office.
THE
Qualifications
of
Christ
unto
,
and
the
gracious
Qualities
of
his
Mind
and
Soul
in
the
discharge
of
his
Pastoral
Office
,
may
be
referred
unto
Four
Heads
.
1.
THAT
furniture
with
spiritual
Gifts
and
Abilities
by
the
communication
of
the
Holy
Ghost
unto
him
,
in
an
unmeasurable
fulness
,
whereby
he
was
fitted
for
the
discharge
of
his
Office.
This
is
expressed
with
respect
unto
his
undertaking
of
it
,
Isa.
11.2
,
3.
Chap.
61.1
,
2
,
3.
Luk.
4.14
.
Herein
was
he
anointed
with
the
oyl
of
gladness
above
his
fellows
,
Heb.
1.9
.
But
this
unction
of
the
Spirit
is
in
a
certain
measure
required
in
all
who
are
called
,
or
to
be
called
unto
the
Pastoral
Office
,
Ephes.
4.1
.
That
there
are
Spiritual
Powers
,
Gifts
and
Abilities
required
unto
the
Gospel
Ministry
,
I
have
at
large
declared
in
another
Treatise
,
as
also
what
they
are
.
And
where
there
are
none
of
these
Spiritual
Abilities
which
are
necessary
unto
the
Edification
of
the
Church
in
the
Administration
of
Gospel
Ordinances
,
as
in
Prayer
,
Preaching
,
and
the
like
,
no
outward
Call
or
Order
can
constitute
any
Man
an
Evangelical
Pastor
.
As
unto
particular
Persons
I
will
not
contend
,
as
unto
an
absolute
nullity
in
the
Office
by
reason
of
their
deficiency
in
Spiritual
Gifts
,
unless
it
be
gross
,
and
such
as
renders
them
utterly
useless
unto
the
Edification
of
the
Church
.
I
only
say
,
that
no
Man
can
in
an
orderly
way
and
manner
be
called
or
set
apart
unto
this
Office
,
in
whom
there
are
not
some
Indications
of
Gods
designation
of
him
thereunto
by
his
furniture
with
Spiritual
Gifts
,
of
Knowledge
,
Wisdom
,
Understanding
and
utterance
for
Prayer
and
Preaching
,
with
other
Ministerial
Duties
,
in
some
competent
measure
.
2.
COMPASSION
and
love
to
the
Flock
,
were
gloriously
eminent
in
this
great
Shepherd
of
the
Sheep
.
After
other
evidences
hereof
,
he
gave
them
that
signal
confirmation
in
laying
down
his
Life
for
them
.
This
Testimony
of
his
love
he
insists
upon
himself
,
Joh.
10.
And
herein
also
his
example
ought
to
lie
continually
before
the
eyes
of
them
who
are
called
unto
the
Pastoral
Office.
Their
entrance
should
be
accompanied
with
love
to
the
Souls
of
Men
;
and
if
the
discharge
of
their
Office
be
not
animated
with
love
unto
their
Flocks
,
Wolves
or
Hirelings
,
or
Thieves
they
may
be
,
but
Shepherds
they
are
not
.
Neither
is
the
glory
of
the
Gospel-Ministry
more
lost
or
defaced
in
any
thing
,
or
by
any
means
,
than
by
the
evidence
that
is
given
among
the
most
,
of
an
inconformity
unto
Jesus
Christ
in
their
love
unto
the
Flock
.
Alas
!
it
is
scarce
once
thought
of
amongst
the
most
of
them
,
who
in
various
degrees
take
upon
them
the
Pastoral
Office
;
where
are
the
fruits
of
it
?
what
evidence
is
given
of
it
in
any
kind
?
It
is
well
,
if
some
instead
of
laying
down
their
own
lives
for
them
,
do
not
by
innumerable
ways
destroy
their
Souls
.
3.
THERE
is
and
was
in
this
great
Shepherd
a
continual
watchfulness
over
the
whole
Flock
to
keep
it
,
to
preserve
it
,
to
feed
,
to
lead
and
cherish
it
,
to
purify
and
cleanse
it
,
until
it
be
presented
unspotted
unto
God.
He
doth
never
slumber
nor
sleep
;
he
watereth
his
Vineyard
every
moment
,
keeps
it
Night
and
Day
that
none
may
hurt
it
;
looseth
nothing
of
what
is
committed
to
him
;
see
Is.
40.11
.
I
speak
not
distinctly
of
previous
Qualifications
unto
an
outward
call
only
,
but
with
a
mixture
of
those
Qualities
and
Duties
which
are
required
in
the
discharge
of
this
Office.
And
herein
also
is
the
Lord
Christ
to
be
our
example
.
And
hereunto
do
belong
,
(1)
Constant
Prayer
for
the
Flock
.
(
2.
)
Diligence
in
the
dispensation
of
the
Word
,
with
Wisdom
as
unto
Times
,
Seasons
,
the
state
of
the
Flock
in
general
,
their
light
Knowledge
,
Ways
,
Walking
,
Ignorance
,
Temptations
,
Trials
,
Defections
,
Weaknesses
of
all
sorts
,
Growth
and
Decays
,
&c.
(
3.
)
Personal
Admonition
,
Exhortation
,
Consolation
,
Instruction
,
as
their
particular
cases
do
require
.
(
4.
)
All
with
a
design
to
keep
them
from
evil
;
and
to
present
them
without
blame
before
Christ
Jesus
at
the
great
day
.
But
these
and
things
of
the
like
nature
,
presenting
themselves
with
some
earnestness
unto
my
mind
,
I
shall
at
present
discharge
my self
of
the
thoughts
of
them
,
hoping
a
more
convenient
place
and
season
to
give
them
a
larger
Treat
;
and
somewhat
yet
farther
shall
be
spoken
of
them
in
the
next
Chapter
.
4.
ZEAL
for
the
Glory
of
God
in
his
whole
Ministry
,
and
in
all
the
ends
of
it
,
had
its
continual
residence
in
the
holy
Soul
of
the
great
Shepherd
.
Hence
it
is
declared
in
an
expression
intimating
that
it
was
inexpressible
.
The
zeal
of
thy
House
hath
eaten
me
up
.
This
also
must
accompany
the
discharge
of
the
Pastoral
Office
,
or
it
will
find
no
acceptance
with
him
.
And
the
want
of
it
,
is
one
of
those
things
which
hath
filled
the
World
with
a
dead
,
faithless
,
fruitless
Ministry
.
5.
AS
he
was
absolutely
in
himself
Holy
,
Harmless
,
Vndefiled
,
separate
from
Sinners
;
so
a
conformity
unto
him
in
these
things
,
and
that
in
some
degree
of
eminency
above
others
,
is
required
in
them
who
are
called
unto
this
Office.
AGAIN
,
none
can
or
may
take
this
Office
upon
him
,
or
discharge
the
Duties
of
it
,
which
are
peculiarly
its
own
,
with
Authority
,
but
he
who
is
called
and
set
apart
thereunto
according
to
the
mind
of
Jesus
Christ
.
The
continuation
of
all
Church-Order
and
Power
,
of
the
regular
Administration
of
all
sacred
Ordinances
,
yea
,
of
the
very
Being
of
the
Church
as
it
is
Organical
,
depends
on
this
Assertion
.
Some
deny
the
continuation
of
the
Office
it self
,
and
of
those
Duties
which
are
peculiar
unto
it
,
as
the
Administration
of
the
Sacraments
.
Some
judge
,
that
Persons
neither
called
nor
set
apart
unto
this
Office
,
may
discharge
all
the
Duties
and
the
whole
Work
of
it
;
some
,
that
a
temporary
delegation
of
Power
unto
any
by
the
Church
,
is
all
the
warranty
is
necessary
for
the
undertaking
and
discharge
of
this
Office.
Many
have
been
the
contests
about
these
things
,
occasioned
by
the
ignorance
and
disorderly
affections
of
some
Persons
.
I
shall
briefly
represent
the
Truth
herein
with
the
Grounds
of
it
;
and
proceed
to
the
consideration
of
the
call
it self
,
which
is
so
necessary
.
1.
CHRIST
himself
in
his
own
Person
,
and
by
his
own
Authority
,
was
the
Author
of
this
Office.
He
gave
it
,
appointed
it
,
erected
it
in
the
Church
,
by
virtue
of
his
Sovereign
Power
and
Authority
,
Ephes.
4.11
,
12.
1
Cor.
12.28
.
As
he
gave
,
appointed
,
ordained
an
extraordinary
Office
of
Apostleship
;
so
he
ordained
,
appointed
and
gave
the
ordinary
Office
of
Pastorship
or
Teaching
.
They
have
both
the
same
Divine
Original
.
2.
HE
appointed
this
Office
for
continuance
,
or
to
abide
in
the
Church
unto
the
consummation
of
all
things
,
Ephes.
4.13
.
Matth.
28.19
.
And
therefore
he
took
order
by
his
Apostles
,
that
for
the
continuation
of
this
Office
,
Pastors
,
Elders
or
Bishops
,
should
be
called
and
ordained
unto
the
care
and
discharge
of
it
in
all
Churches
;
which
was
done
by
them
accordingly
,
Act.
14.22
,
23.
Chap.
20.28
.
1
Tim.
3.1
,
2.
Tit.
1.5
.
Wherein
he
gave
Rule
unto
all
Churches
unto
the
end
of
the
World
,
and
prescribed
them
their
Duty
.
3.
ON
this
Office
,
and
the
discharge
of
it
,
he
hath
laid
the
whole
weight
of
the
Order
,
Rule
and
Edification
of
his
Church
,
in
his
Name
and
by
virtue
of
his
Authority
,
Act.
20.28
.
Col.
4.17
.
1
Tim.
3.15
.
1
Pet.
5.1
,
2
,
3
,
4
,
5
,
6.
Rev.
2.1
,
2
,
3
,
4
,
5
,
&c.
Hereon
a
double
necessity
of
the
continuation
of
this
Office
doth
depend
;
First
,
that
which
ariseth
from
the
precept
or
command
of
it
,
which
made
it
necessary
to
the
Church
,
on
the
account
of
the
obedience
which
it
owes
to
Christ
;
and
Secondly
of
its
being
the
principal
ordinary
means
of
all
the
ends
of
Christ
in
and
towards
his
Church
.
Wherefore
,
although
he
can
himself
feed
his
Church
in
the
Wilderness
,
where
it
is
deprived
of
all
outward
instituted
means
of
Edification
;
yet
where
this
Office
fails
through
its
neglect
,
there
is
nothing
but
disorder
,
confusion
and
destruction
,
that
will
ensue
thereon
;
no
promise
of
Feeding
or
Edification
.
4.
THE
Lord
Christ
hath
given
Commands
unto
the
Church
,
for
Obedience
unto
those
who
enjoy
and
exercise
this
Office
among
them
.
Now
all
these
Commands
are
needless
and
superfluous
,
nor
can
any
obedience
be
yielded
unto
the
Lord
Christ
in
their
observance
,
unless
there
be
a
continuation
of
this
Office.
And
the
Church
loseth
as
much
in
Grace
and
privilege
,
as
it
loseth
in
Commands
.
For
in
obedience
unto
the
Commands
of
Christ
,
doth
Grace
in
its
exercise
consist
,
1
Tim.
5.17
.
Heb.
13.7
,
17.
5.
THIS
Office
is
accompanied
with
Power
and
Authority
,
which
none
can
take
or
assume
to
themselves
.
All
Power
and
Authority
,
whether
in
things
Spiritual
or
Temporal
,
which
is
not
either
founded
in
the
law
of
Nature
,
or
collated
by
Divine
Ordination
,
is
Usurpation
and
Tyranny
.
No
Man
can
of
himself
take
either
Sword.
To
invade
an
Office
which
includes
Power
and
Authority
over
others
,
is
to
disturb
all
Right
,
Natural
,
Divine
and
Civil
.
That
such
an
Authority
is
included
in
this
Office
,
is
evident
,
(
1.
)
From
the
names
ascribed
unto
them
in
whom
it
is
vested
;
as
Pastors
,
Bishops
,
Elders
,
Rulers
,
all
of
them
requiring
of
it
.
(
2.
)
From
the
Work
prescribed
unto
them
,
which
is
feeding
by
Rule
and
Teaching
.
(
3.
)
From
the
execution
of
Church-Power
in
Discipline
,
or
the
exercise
of
the
Keys
of
the
Kingdom
of
Heaven
committed
unto
them
.
(
4.
)
From
the
Commands
given
for
Obedience
unto
them
which
respect
Authority
.
(
5.
)
From
their
appointment
to
be
the
means
and
instruments
of
exerting
the
Authority
of
Christ
in
the
Church
,
which
can
be
done
no
other
way
.
6.
CHRIST
hath
appointed
a
standing
Rule
of
the
calling
of
Men
unto
this
Office
,
as
we
shall
see
immediately
.
But
if
Men
may
enter
upon
it
,
and
discharge
it
,
without
any
such
Call
,
that
Rule
,
with
the
way
of
the
Call
prescribed
,
are
altogether
in
vain
.
And
there
can
be
no
greater
affront
unto
the
Authority
of
Christ
in
his
Church
,
than
to
act
in
it
,
in
neglect
of
,
or
opposition
unto
the
Rule
that
he
hath
appointed
for
the
exercise
of
Power
in
it
.
7.
THERE
is
an
accountable
Trust
committed
unto
those
who
undertake
this
Office.
The
whole
Flock
,
the
Ministry
it self
,
the
Truths
of
the
Gospel
as
to
the
preservation
of
them
all
,
are
committed
to
them
,
Col.
4.17
.
1
Tim.
6.20
.
2
Tim.
2.2
,
16
,
23.
Act.
20.28
.
1
Pet.
5.1
,
2
,
3
,
4
,
5.
Heb.
13.17
.
They
who
must
give
an
account
.
Nothing
can
be
more
wicked
or
foolish
,
than
for
a
Man
to
intrude
himself
into
a
Trust
,
which
is
not
committed
unto
him
.
They
are
branded
as
profligately
wicked
,
who
attempt
any
such
thing
among
Men
,
which
cannot
be
done
without
impudent
falsification
:
And
what
shall
he
be
esteemed
who
intrudes
himself
into
the
highest
Trust
that
any
Creature
is
capable
off
in
the
Name
of
Christ
,
and
take
upon
him
to
give
an
account
of
its
discharge
at
the
last
day
,
without
any
divine
call
or
warranty
?
8.
THERE
are
unto
the
discharge
of
this
Office
especial
promises
granted
and
annexed
of
present
Assistances
,
and
future
eternal
Rewards
,
Matth.
28.19
.
1
Pet.
5.4
.
Either
these
promises
belong
unto
them
who
take
this
Office
on
themselves
without
any
Call
,
or
they
do
not
.
If
they
do
not
,
then
have
they
neither
any
especial
assistance
in
their
Work
,
nor
can
expect
any
Reward
of
their
Labours
.
If
it
be
said
they
have
an
interest
in
them
,
then
the
worst
of
Men
may
obtain
the
benefit
of
divine
promises
,
without
any
divine
designation
.
9.
THE
general
force
of
the
Rule
,
Heb.
5.4
.
includes
a
prohibition
of
undertaking
any
sacred
Office
without
a
divine
Call
;
and
so
the
instances
of
such
prohibitions
under
the
Old
Testament
,
as
unto
the
Duties
annexed
unto
an
Office
,
as
in
the
case
of
Vzziah
invading
the
Priesthood
,
or
of
taking
a
Ministerial
Office
without
Call
or
Mission
,
as
Jerem.
27.9
,
14
,
15.
having
respect
unto
the
order
of
Gods
Institutions
,
may
be
pleaded
in
this
case
.
10.
WHOEVER
therefore
takes
upon
him
the
Pastoral
Office
without
a
lawful
outward
Call
,
doth
take
unto
himself
Power
and
Authority
without
any
divine
Warranty
,
which
is
a
foundation
of
all
disorder
and
confusion
;
interests
himself
in
an
accountable
Trust
,
no
way
committed
unto
him
;
hath
no
promise
of
Assistance
in
,
or
Reward
for
his
Work
,
but
ingageth
in
that
which
is
destructive
of
all
Church-Order
,
and
consequently
of
the
very
Being
of
the
Church
it self
.
11.
YET
there
are
three
things
that
are
to
be
annexed
unto
this
Assertion
by
way
of
Limitation
:
As
,
(
1.
)
Many
things
performed
by
virtue
of
Office
in
a
way
of
Authority
,
may
be
performed
by
others
not
called
to
Office
,
in
a
way
of
Charity
.
Such
are
the
moral
Duties
of
Exhorting
,
Admonishing
,
Comforting
,
Instructing
and
Praying
with
,
and
for
one
another
.
(
2.
)
Spiritual
Gifts
may
be
exercised
unto
the
Edification
of
others
,
without
Office-Power
,
where
order
and
opportunity
do
require
it
.
But
the
constant
exercise
of
Spiritual
Gifts
in
Preaching
,
with
a
refusal
of
undertaking
a
Ministerial
Office
,
or
without
design
so
to
do
upon
a
lawful
Call
,
cannot
be
approved
.
(
3.
)
The
Rules
proposed
concern
only
ordinary
cases
,
and
the
ordinary
state
of
the
Church
;
extraordinary
cases
are
accompanied
with
a
warranty
in
themselves
for
extraordinary
Actings
and
Duties
.
12.
THE
Call
of
Persons
unto
the
Pastoral
Office
is
an
Act
and
Duty
of
the
Church
.
It
is
not
an
Act
of
the
political
Magistrate
,
not
of
the
Pope
,
not
of
any
single
Prelate
,
but
of
the
whole
Church
,
unto
whom
the
Lord
Christ
hath
committed
the
Keys
of
the
Kingdom
of
Heaven
.
And
indeed
,
although
there
be
great
differences
about
the
nature
and
manner
of
the
Call
of
Men
unto
this
Office
,
yet
none
who
understand
ought
of
these
things
,
can
deny
,
but
that
it
is
an
Act
and
Duty
of
the
Church
;
which
the
Church
alone
is
impowered
by
Christ
to
put
forth
and
exert
.
But
this
will
more
fully
appear
in
the
consideration
of
the
nature
and
manner
of
this
Call
of
Men
unto
the
Pastoral
Office
,
and
the
actings
of
the
Church
therein
.
THE
Call
of
persons
unto
the
Pastoral
Office
in
the
Church
consists
of
Two
Parts
.
(
1.
)
Election
,
(
2.
)
Ordination
,
as
it
is
commonly
called
,
or
sacred
Separation
by
Fasting
and
Prayer
.
As
unto
the
former
,
Four
things
must
be
enquired
into
.
(
1.
)
What
is
previous
unto
it
or
preparatory
for
it
.
(
2.
)
Wherein
it
doth
consist
.
(
3.
)
It
s
necessity
,
or
the
demonstration
of
its
Truth
and
Institution
.
(
4.
)
What
influence
it
hath
into
the
communication
of
Pastoral-Office-Power
unto
a
Pastor
so
chosen
.
1.
THAT
which
is
previous
unto
it
,
is
,
the
Meetness
of
the
Person
for
his
Office
and
Work
,
that
is
to
be
chosen
.
It
can
never
be
the
Duty
of
the
Church
to
call
or
choose
an
unmeet
,
an
unqualified
,
an
unprepared
Person
unto
this
Office.
No
pretended
necessity
,
no
outward
motives
can
enable
or
warrant
it
so
to
do
,
nor
can
it
by
any
outward
act
,
whatever
the
Rule
or
Solemnity
of
it
be
,
communicate
Ministerial
Authority
unto
Persons
utterly
unqualified
for
,
and
uncapable
of
the
discharge
of
the
Pastoral
Office
according
unto
the
Rule
of
the
Scripture
.
And
this
hath
been
one
great
means
of
debasing
the
Ministery
,
and
almost
ruining
the
Church
it self
;
either
by
the
neglect
of
those
who
suppose
themselves
entrusted
with
the
whole
power
of
Ordination
,
or
by
Impositions
on
them
by
Secular
Power
,
and
Patrons
of
Livings
as
they
are
called
,
with
the
stated
Regulation
of
their
Proceedings
herein
,
by
a
defective
Law
,
whence
there
hath
not
been
a
due
regard
unto
the
antecedent
preparatory
Qualifications
of
those
who
are
called
unto
the
Ministry
.
TWO
ways
is
the
Meetness
of
any
one
made
known
and
to
be
judged
of
.
(
1.
)
By
an
evidence
given
of
the
Qualifications
in
him
before-mentioned
.
The
Church
is
not
to
call
or
choose
any
one
to
Office
who
is
not
known
unto
them
;
of
whose
frame
of
spirit
,
and
walking
,
they
have
not
had
some
experience
;
not
a
Novice
,
or
one
lately
come
unto
them
.
He
must
be
one
who
by
his
ways
and
walking
hath
obtained
a
good
Report
,
even
among
them
that
are
without
,
so
far
as
he
is
known
;
unless
they
be
enemies
or
scoffers
;
and
one
that
hath
in
some
good
measure
evidenced
his
Faith
,
Love
and
Obedience
unto
Jesus
Christ
in
the
Church
.
This
is
the
chief
Trust
that
the
Lord
Christ
hath
committed
unto
his
Churches
;
and
if
they
are
negligent
herein
,
or
if
at
all-adventures
they
will
impose
an
Officer
in
his
House
upon
him
without
satisfaction
of
his
Meetness
upon
due
enquiry
,
it
is
a
great
dishonour
unto
him
,
and
provocation
of
him
.
Herein
principally
are
Churches
made
the
Overseers
of
their
own
Purity
and
Edification
.
To
deny
them
an
Ability
of
a
right
judgment
herein
,
or
a
liberty
for
the
use
and
exercise
of
it
,
is
Error
and
Tyranny
.
But
that
Flock
which
Christ
purchased
and
purified
with
his
own
blood
,
is
thought
by
some
to
be
little
better
than
an
Herd
of
brute
Beasts
.
Where
there
is
a
defect
of
this
personal
knowledge
for
want
of
opportunity
,
it
may
be
supplied
by
Testimonies
of
unquestionable
Authority
.
(
2.
)
By
a
trial
of
his
Gifts
for
Edification
.
These
are
those
Spiritual
Endowments
which
the
Lord
Christ
grants
,
and
the
Holy
Spirit
Works
in
the
Minds
of
Men
,
for
this
very
end
that
the
Church
may
be
profited
by
them
,
1
Cor.
12.7
.
And
we
must
at
present
take
it
for
granted
,
that
every
true
Church
of
Christ
,
that
is
so
in
the
matter
and
form
of
it
,
is
able
to
judge
in
some
competent
measure
what
Gifts
of
Men
are
suited
unto
their
own
Edification
.
But
yet
in
making
a
judgment
hereof
,
one
Directive
means
is
the
Advice
of
other
Elders
and
Churches
,
which
they
are
obliged
to
make
use
off
by
virtue
of
the
Communion
of
Churches
,
and
the
avoidance
of
offence
in
their
walk
in
that
Communion
.
2.
AS
to
the
nature
of
this
Election
,
Call
or
Choice
of
a
Person
known
,
tried
,
and
judged
,
meetly
qualified
for
the
Pastoral
Office
,
it
is
an
Act
of
the
whole
Church
,
that
is
,
of
the
Fraternity
with
their
Elders
,
if
they
have
any
.
For
a
Pastor
may
be
chosen
unto
a
Church
which
hath
other
Teachers
,
Elders
,
or
Officers
already
instated
in
it
.
In
this
case
their
concurrence
in
the
choice
intended
,
is
necessary
by
way
of
common
suffrage
,
not
of
Authority
or
Office-Power
.
For
Election
is
not
an
Act
of
Authority
,
but
of
Liberty
and
Power
,
wherein
the
whole
Church
in
the
Fraternity
is
equal
.
If
there
be
no
Officers
stated
in
the
Church
before
,
as
it
was
with
the
Churches
in
the
Primitive
Times
,
on
the
first
Ordination
of
Elders
among
them
,
this
Election
belongs
unto
the
Fraternity
.
3.
THAT
therefore
which
we
have
now
to
prove
,
is
this
;
That
it
is
the
Mind
and
Will
of
Jesus
Christ
,
that
meet
Persons
should
be
called
unto
the
Pastoral
Office
(
or
any
other
Office
in
the
Church
)
by
the
Election
and
Choice
of
the
Church
it self
whereunto
they
are
called
,
antecedently
unto
a
sacred
solemn
separation
unto
their
respective
Offices
:
For
,
1.
UNDER
the
Old
Testament
there
were
three
ways
whereby
Men
were
called
unto
Office
in
the
Church
.
(
1.
)
They
were
so
extraordinarily
and
immediately
by
the
nomination
and
designation
of
God
himself
.
So
Aaron
was
called
unto
the
Priesthood
,
and
others
afterwards
,
as
Samuel
,
to
be
Prophets
.
(
2.
)
By
a
law
of
Carnal
Generation
;
so
all
the
Priests
of
the
Posterity
of
Aaron
succeeded
into
the
Office
of
the
Priesthood
,
without
any
other
call
.
(
3.
)
By
the
choice
of
the
people
,
which
was
the
call
of
all
the
ordinary
Elders
and
Rulers
of
the
Church
,
Deut.
1.13
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Give
to
your selves
.
It
was
required
of
the
people
,
that
they
should
in
the
first
place
,
make
a
judgment
on
their
Qualifications
for
the
Office
whereunto
they
were
called
.
Men
known
unto
them
for
Wise
,
Understanding
,
Righteous
,
walking
in
the
Fear
of
God
,
they
were
to
look
out
,
and
then
to
present
them
unto
Moses
for
their
separation
unto
Office
,
which
is
Election
.
It
is
true
,
that
Exod.
13.15
.
It
is
said
that
Moses
chose
the
Elders
.
But
it
is
frequent
in
the
Scripture
,
that
where
any
thing
is
done
by
many
,
where
one
is
chief
,
that
is
ascribed
indifferently
either
to
the
many
,
or
to
the
chief
Director
.
So
is
it
said
,
Israel
sent
Messengers
,
Numbers
,
21.21
.
Moses
,
speaking
of
the
same
things
,
says
,
I
sent
Messengers
,
Deut.
2.26
.
So
1
Chron.
19.19
.
They
made
peace
with
David
and
served
him
;
which
is
2
Sam.
10.19
.
They
made
peace
with
Israel
and
served
them
.
See
also
2
King.
11.12
.
with
2
Chron.
23.11
.
as
also
1
Chron.
16.1
.
with
2
Sam.
6.17
.
and
the
same
may
be
observed
in
other
places
.
Wherefore
the
people
chose
these
Elders
under
the
conduct
and
guidance
of
Moses
,
which
directs
us
unto
the
right
interpretation
of
Act
14.23
.
whereof
we
shall
speak
immediately
.
THE
First
of
these
ways
was
repeated
in
the
foundation
of
the
Evangelical
Church
.
Christ
himself
was
called
unto
his
Office
by
the
Father
,
through
the
unction
of
the
spirit
,
Isa.
60.
Heb.
5.
And
he
himself
called
the
Apostles
and
Evangelists
,
in
whom
that
call
ceased
.
The
second
ordinary
way
by
the
privilege
of
natural
Generation
of
the
stock
of
the
Priests
,
was
utterly
abolished
.
The
third
way
only
remained
,
for
the
ordinary
continuation
of
the
Church
;
namely
,
by
the
Choice
and
Election
of
the
Church
it self
,
with
solemn
Separation
and
Dedication
by
Officers
extraordinary
or
ordinary
.
THE
first
instance
of
the
Choice
of
a
Church-Officer
had
a
mixture
in
it
of
the
first
and
later
way
,
in
the
case
of
Matthias
.
As
he
was
able
to
be
a
Church-Officer
he
had
the
choice
and
consent
of
the
Church
;
as
he
was
to
be
an
Apostle
or
an
extraordinary
Officer
,
there
was
an
immediate
divine
disposition
of
him
into
his
Office
;
the
latter
to
give
him
Apostolical
Authority
,
the
former
to
make
him
a
president
of
the
future
actings
of
the
Church
in
the
call
of
their
Officers
.
I
say
this
being
the
first
example
and
pattern
of
the
calling
of
any
Person
unto
Office
in
the
Christian
Church-State
,
wherein
there
was
an
interposition
of
the
ordinary
actings
of
Men
,
is
established
as
a
Rule
and
President
not
to
be
changed
,
altered
or
departed
from
,
in
any
Age
of
the
Church
whatever
.
It
is
so
,
as
unto
what
was
of
common
Right
and
Equity
,
which
belonged
unto
the
whole
Church
.
And
I
cannot
but
wonder
,
how
Men
durst
ever
reject
and
disanul
this
divine
Example
and
Rule
.
It
will
not
avail
them
to
say
,
that
it
is
only
a
matter
of
Fact
,
and
not
a
precept
or
institution
that
is
recorded
.
For
,
(
1.
)
It
is
a
Fact
left
on
record
in
the
holy
Scripture
for
our
Instruction
and
Direction
.
(
2.
)
It
is
an
example
of
the
Apostles
and
the
whole
Church
proposed
unto
us
,
which
in
all
things
,
not
otherwise
determined
,
hath
the
force
of
an
institution
.
(
3.
)
If
there
was
no
more
in
it
but
this
,
that
we
have
a
matter
of
common
Right
,
determined
and
applied
by
the
Wisdom
of
the
Apostles
,
and
the
entire
Church
of
Believers
at
that
time
in
the
World
,
it
were
an
impiety
to
depart
from
it
,
unless
in
case
of
the
utmost
necessity
.
WHEREAS
,
what
is
here
recorded
was
in
the
call
of
an
Apostle
,
it
strengthens
the
Argument
which
hence
we
plead
.
For
if
in
the
extraordinary
call
of
an
Apostle
,
it
was
the
mind
of
Christ
,
that
the
Fraternity
or
Multitude
should
have
the
liberty
of
their
suffrage
,
how
much
more
is
it
certainly
his
mind
,
that
in
the
ordinary
call
of
their
own
peculiar
Officers
,
in
whom
,
under
him
,
the
concernment
is
their
own
only
,
that
this
Right
should
be
continued
unto
them
?
THE
order
of
the
proceeding
of
the
Church
herein
is
distinctly
declared
.
For
,
(
1.
)
The
number
of
the
Church
at
that
time
,
that
is
of
the
Men
,
was
about
an
Hundred
and
Twenty
,
v.
15.
(
2.
)
They
were
assembled
all
together
in
one
place
,
so
as
that
Peter
stood
up
in
the
midst
of
them
,
v.
15.
(
3.
)
Peter
in
the
name
of
the
rest
of
the
Apostles
,
declares
unto
them
the
necessity
of
choosing
one
to
be
substituted
in
the
room
of
Judas
,
v.
16
,
17
,
18
,
19
,
20.
(
4.
)
He
limits
the
choice
of
him
unto
the
especial
Qualification
of
being
a
meet
witness
of
the
Resurrection
of
Christ
,
unto
those
who
constantly
accompanied
him
with
themselves
from
the
Baptism
of
John
,
that
is
,
his
being
Baptized
by
him
,
whereon
he
began
his
publick
Ministry
.
(
5.
)
Among
these
they
were
left
at
their
liberty
to
nominate
any
two
,
who
were
to
be
left
unto
the
lot
for
a
determination
whether
of
them
God
designed
unto
the
Office.
(
6.
)
Hereon
the
whole
multitude
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
appointed
Two
;
that
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Men
and
Brethren
,
unto
whom
Peter
spake
,
v.
16.
did
so
.
(
7.
)
The
same
Persons
to
promote
the
work
,
prayed
and
gave
forth
their
Lots
,
v.
24.26
.
(8)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Matthias
was
by
the
common
suffrage
of
the
whole
Church
,
reckoned
unto
the
number
of
the
Apostles
.
I
say
not
that
these
things
were
done
by
the
Disciples
in
distinction
from
Peter
and
the
rest
of
the
Apostles
,
but
in
conjunction
with
them
.
Peter
did
nothing
without
them
;
nor
did
they
any
thing
without
him
.
THE
exception
of
Bellarmine
and
others
,
against
this
Testimony
,
is
,
that
it
was
a
grant
and
a
condescention
in
Peter
,
and
not
a
declaration
of
the
Right
of
the
Church
;
that
it
was
an
extraordinary
case
;
that
the
determination
of
the
whole
was
by
Lot
;
are
of
no
validity
.
The
pretended
concession
of
Peter
is
a
figment
;
the
case
was
so
extraordinary
,
as
to
include
in
it
all
ordinary
cases
,
for
the
substance
of
them
.
And
although
the
ultimate
determination
of
the
Individual
Person
,
which
was
necessary
unto
his
Apostleship
,
was
immediately
Divine
by
Lot
;
yet
here
is
all
granted
unto
the
people
,
in
their
choosing
and
appointing
Two
,
in
their
Praying
,
in
their
casting
Lots
,
in
their
voluntary
opprobatory
Suffrage
,
that
is
desired
.
THIS
blessed
Example
given
us
by
the
Wisdom
of
the
Apostles
,
yea
,
of
the
spirit
of
God
in
them
,
being
eminently
suited
unto
the
nature
of
the
thing
it self
,
as
we
shall
see
immediately
,
compliant
with
all
other
directions
,
and
Apostolical
examples
in
the
like
case
,
is
rather
to
be
followed
,
than
the
practice
of
some
degenerate
Churches
,
who
to
cover
the
turpitude
of
acting
in
deserting
this
Example
and
Rule
,
do
make
use
of
a
mock-shew
and
pretence
of
that
which
really
they
deny
,
reject
and
oppose
.
THE
Second
Example
we
have
of
the
practice
of
the
Apostles
in
this
case
,
whereby
the
preceding
Rule
is
confirmed
,
is
given
us
,
Act.
6.
in
the
Election
of
the
Deacons
.
Had
there
ensued
after
the
choice
of
Matthias
an
instance
of
a
diverse
practice
,
by
an
exclusion
of
the
consent
of
the
people
,
the
former
might
have
been
evaded
,
as
that
which
was
absolutely
extraordinary
,
and
not
obliging
unto
the
Church
.
But
this
was
the
very
next
instance
of
the
call
of
any
Church-Officer
;
and
it
was
the
first
appointment
of
any
ordinary
Officers
in
the
Christian
Church
.
For
it
falling
out
in
the
very
year
of
Christs
Ascension
,
there
is
no
mention
of
any
ordinary
Elders
distinct
from
the
Apostles
,
ordained
in
that
Church
.
For
all
the
Apostles
themselves
yet
abiding
there
for
the
most
part
of
this
time
,
making
only
some
occasional
Excursions
unto
other
places
,
were
able
to
take
care
of
the
Rule
of
the
Church
,
and
the
Preaching
of
the
Word
.
They
are
indeed
mentioned
as
those
who
were
well
known
in
the
Church
not
long
afterwards
,
Chap.
11.30
.
But
the
first
instance
of
the
Call
or
Ordinary
Teaching-Elders
or
Pastors
is
not
recorded
.
That
of
Deacons
is
so
by
reason
of
the
occasion
of
it
.
And
we
may
observe
concerning
it
unto
our
purpose
,
1.
THAT
the
institution
of
the
Office
it self
was
of
Apostolical
Authority
,
and
that
fulness
of
Church-Power
wherewith
they
were
furnished
by
Jesus
Christ
.
2.
THAT
they
did
not
exert
that
Authority
but
upon
such
Reasons
of
it
,
as
were
satisfactory
to
the
Church
;
which
they
declare
,
v.
2.
3.
THAT
the
action
is
ascribed
to
the
Twelve
in
general
,
without
naming
any
person
who
spake
for
the
rest
;
which
renders
the
pretence
of
the
Romanists
from
the
former
place
,
where
Peter
is
said
to
have
spoken
unto
the
Disciples
,
whereon
they
would
have
the
Actings
of
the
Church
which
ensued
thereon
,
to
have
been
by
his
concession
and
grant
,
not
of
their
own
right
,
altogether
vain
.
For
the
rest
of
the
Apostles
were
as
much
interested
and
concerned
in
what
was
then
spoken
by
Peter
,
as
they
were
at
this
time
,
when
the
whole
is
ascribed
unto
the
Twelve
.
4.
THAT
the
Church
was
greatly
multiplied
that
time
,
on
the
account
of
the
Conversion
unto
the
Faith
recorded
in
the
foregoing
Chapter
.
It
is
probable
indeed
,
that
many
,
yea
,
the
most
of
them
were
returned
unto
their
own
Habitations
;
for
the
next
year
there
were
Churches
in
all
Judea
,
Galilee
and
Samaria
,
Chap.
9.31
.
And
Peter
went
about
throughout
all
Quarters
to
visit
the
Saints
that
dwelt
in
them
,
ver.
32.
of
whose
Conversion
we
read
nothing
but
that
which
fell
out
at
Jerusalem
at
Pentecost
;
but
a
great
multitude
they
were
,
v.
1
,
2.
5.
THIS
whole
multitude
of
the
Church
,
that
is
the
Brethren
,
v.
3.
assembled
in
one
place
,
being
congregated
by
the
Apostles
,
v.
2.
who
would
not
ordain
any
thing
wherein
they
were
concerned
,
without
their
own
consent
.
6.
THEY
judged
on
the
whole
matter
proposed
unto
them
,
and
gave
their
approbation
thereof
,
before
they
entred
upon
the
practice
of
it
,
v.
5.
The
saying
pleased
the
whole
Multitude
.
7.
THE
Qualifications
of
the
Persons
to
be
chosen
unto
the
Office
intended
,
are
declared
by
the
Apostles
,
v.
3.
of
honest
report
,
full
of
the
Holy
Ghost
and
Wisdom
.
8.
THESE
Qualities
the
multitude
were
to
judge
upon
,
and
so
absolutely
of
the
meetness
of
any
for
this
Office.
9.
THE
choice
is
wholly
committed
and
left
unto
them
by
the
Apostles
,
as
that
which
of
Right
did
belong
unto
them
;
look
you
out
among
you
;
which
they
made
use
off
,
choosing
them
unto
the
Office
by
their
common
suffrage
,
v.
5.
10.
HAVING
thus
chosen
them
,
they
presented
them
as
their
chosen
Officers
unto
the
Apostles
,
to
be
by
them
set
apart
unto
the
exercise
of
their
Office
by
Prayer
and
Imposition
of
hands
,
v.
6.
IT
is
impossible
,
there
should
be
a
more
evident
convincing
instance
and
example
of
the
free
choice
of
Ecclesiastical
Officers
by
the
multitude
or
fraternity
of
the
Church
,
than
is
given
us
herein
.
Nor
was
there
any
Ground
or
Reason
why
this
Order
and
Process
should
be
observed
,
why
the
Apostles
would
not
themselves
nominate
and
appoint
Persons
whom
they
saw
and
knew
meet
for
this
Office
,
to
receive
it
,
but
that
it
was
the
Right
and
Liberty
of
the
People
,
according
to
the
mind
of
Christ
,
to
choose
their
own
Officers
,
which
they
would
not
abbridge
,
nor
infringe
.
SO
was
it
then
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Chrysostom
on
the
place
,
and
so
it
ought
now
to
be
;
but
the
usage
began
then
to
decline
.
It
were
well
if
some
would
consider
how
the
Apostles
at
that
time
treated
that
multitude
of
the
people
,
which
is
so
much
now
despised
,
and
utterly
excluded
from
all
concern
in
Church
Affairs
,
but
what
consist
in
servile
subjection
.
But
they
have
,
in
this
pattern
and
president
for
the
future
ordering
of
the
calling
of
meet
Persons
to
Office
in
the
Church
,
their
Interest
,
Power
,
and
Privilege
secured
unto
them
,
so
as
that
they
can
never
justly
be
deprived
of
it
.
And
if
there
were
nothing
herein
,
but
only
a
Record
of
the
Wisdom
of
the
Apostles
in
managing
Church
Affairs
,
it
is
marvellous
to
me
,
that
any
who
would
be
thought
to
succeed
them
in
any
part
of
their
Trust
and
Office
,
should
dare
to
depart
from
the
example
set
before
them
by
the
Holy
Ghost
in
them
,
preferring
their
own
ways
and
inventions
above
it
.
I
shall
ever
judge
,
that
there
is
more
safety
,
in
a
strict
adherence
unto
this
Apostolical
Practice
and
Example
,
than
in
a
compliance
with
all
the
Canons
of
Councils
or
Churches
afterwards
.
THE
only
Objection
usually
insisted
on
,
that
is
by
Bellarmine
and
those
that
follow
him
,
is
,
That
this
being
the
Election
of
Deacons
to
manage
the
Alms
of
the
Church
,
that
is
somewhat
of
their
Temporals
,
nothing
can
thence
be
concluded
unto
the
right
or
way
of
Calling
Bishops
,
Pastors
or
Elders
,
who
are
to
take
care
of
the
Souls
of
the
People
.
They
may
indeed
be
able
to
judge
of
the
fitness
of
them
who
are
to
be
entrusted
with
their
Purses
,
or
what
they
are
willing
to
give
out
of
them
;
but
it
doth
not
thence
follow
,
that
they
are
able
to
judge
of
the
fitness
of
those
who
are
to
be
their
Spiritual
Pastors
,
nor
to
have
the
choice
of
them
.
NOTHING
can
be
weaker
than
this
pretence
or
evasion
.
For
,
(
1.
)
The
Question
is
concerning
the
Calling
of
Persons
unto
Office
in
the
Church
in
general
,
whereof
we
have
here
a
Rule
,
whereunto
no
exception
is
any
way
entred
.
(
2.
)
This
cannot
be
fairly
pleaded
by
them
who
appoint
Deacons
to
Preach
,
Baptize
and
Officiate
publickly
in
all
holy
things
,
excepting
only
the
Administration
of
the
Eucharist
.
(
3.
)
If
the
people
are
meet
and
able
to
judge
of
them
who
are
of
honest
report
,
and
full
of
the
Holy
Ghost
and
Wisdom
,
which
is
here
required
of
them
,
they
are
able
to
judge
who
are
meet
to
be
their
Pastors
.
(
4.
)
The
Argument
holds
strongly
on
the
other
side
;
namely
,
that
if
it
be
right
and
equal
,
if
it
be
of
divine
appointment
and
Apostolical
practice
,
that
the
people
should
choose
those
who
were
to
Collect
and
Distribute
their
Charitable
Benevolence
because
of
their
concernment
therein
,
much
more
are
they
to
enjoy
the
same
Liberty
,
Right
and
Privilege
in
the
choice
of
their
Pastors
,
unto
whom
they
commit
the
care
of
their
Souls
,
and
submit
themselves
unto
their
Authority
in
the
Lord
.
3.
ACCORDINGLY
they
did
use
the
same
liberty
in
the
choice
of
their
Elders
,
Act.
14.23
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
That
is
,
say
Erasmus
,
Vatablus
,
Beza
,
all
our
old
English
Translations
,
appointing
,
ordaining
,
creating
Elders
by
Election
or
the
suffrage
of
the
Disciples
,
having
prayed
with
Fastings
.
The
whole
Order
of
the
sacred
separation
of
Persons
qualified
unto
the
Office
of
the
Ministry
,
that
is
,
to
be
Bishops
,
Elders
or
Pastors
,
is
here
clearly
represented
.
For
,
(
1.
)
They
were
chosen
by
the
people
;
the
Apostles
who
were
present
,
namely
Paul
and
Barnabas
presiding
in
the
Action
,
directing
of
it
and
confirming
that
by
their
consent
with
them
.
(
2.
)
A
time
of
Prayer
and
Fasting
was
appointed
for
the
Action
,
or
discharge
of
the
Duty
of
the
Church
herein
.
(
3.
)
When
they
were
so
chosen
,
the
Apostles
present
solemnly
prayed
,
whereby
their
Ordination
was
compleat
.
And
those
who
would
have
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
mentioned
to
be
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
an
Authoritative
imposition
of
hands
,
wherein
this
Ordination
did
consist
,
do
say
there
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
words
;
that
is
they
feign
a
disorder
in
them
,
to
serve
their
own
Hypothesis
.
For
they
suppose
that
their
compleat
Ordination
was
effected
,
before
there
was
any
Prayer
with
Fasting
;
for
by
imposition
of
Hands
in
their
judgment
,
Ordination
is
compleated
;
so
Bellarmine
,
A
Lapide
,
on
the
place
,
with
those
that
follow
them
.
But
first
to
pervert
the
true
signification
of
the
Word
,
and
then
to
give
countenance
unto
that
wresting
of
it
by
assigning
a
disorder
unto
the
Words
of
the
whole
Sentence
,
and
that
such
a
disorder
as
makes
in
their
judgment
a
false
Representation
of
the
matter
of
Fact
related
,
is
a
way
of
the
Interpretation
of
Scripture
which
will
serve
any
turn
.
(
4.
)
This
was
done
in
every
Church
,
or
in
every
Congregation
,
as
Tindal
renders
the
Word
;
namely
,
in
all
the
particular
Congregations
that
were
gathered
in
those
parts
;
for
that
Collection
and
Constitution
did
always
precede
the
Election
and
Ordination
of
their
Officers
,
as
is
plain
in
this
place
;
as
also
Tit.
1.5
.
So
far
is
it
from
Truth
,
that
the
Being
of
Churches
dependeth
on
the
Successive
Ordination
of
their
Officers
,
that
the
Church
essentially
considered
,
is
always
antecedent
unto
their
Being
and
Call.
BUT
because
it
is
some
Mens
interest
to
entangle
things
plain
and
clear
enough
in
themselves
,
I
shall
consider
the
Objections
unto
this
rendition
of
the
Words
.
The
whole
of
it
lies
against
the
signification
,
use
and
application
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
although
we
do
not
here
argue
meerly
from
the
signification
of
the
Word
,
but
from
the
representation
of
the
matter
of
Fact
made
in
the
context
;
yet
I
shall
observe
some
things
sufficient
for
the
removal
of
that
Objection
:
As
,
1.
THE
native
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
virtue
of
its
Composition
,
is
,
to
lift
up
,
or
stretch
forth
the
hands
,
or
an
hand
.
And
hereunto
the
LXX
have
respect
,
Isa.
58.9
.
where
they
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
putting
forth
of
the
finger
,
which
is
used
in
an
ill
sence
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nor
is
it
ever
used
in
any
other
signification
.
2.
THE
first
constant
use
of
it
in
things
Political
or
Civil
,
and
so
consequently
Ecclesiastical
,
is
to
Choose
,
Elect
,
Design
or
Create
any
Person
an
Officer
,
Magistrate
or
Ruler
,
by
Suffrage
,
or
common
consent
of
those
concerned
.
And
this
was
usually
done
with
making
bare
the
hand
and
arm
,
with
lifting
up
,
as
Aristophanes
witnesseth
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
is
a
great
stranger
unto
these
things
,
who
knoweth
not
that
among
the
Greeks
,
especially
the
Athenians
,
from
whom
the
use
of
this
Word
is
borrowed
or
taken
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
an
act
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
whole
Assembly
of
the
people
in
the
choice
of
their
Officers
and
Magistrates
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
by
common
Suffrage
to
decree
and
determine
of
any
Thing
,
Law
,
or
Order
;
and
when
applied
unto
Persons
,
it
signifies
their
Choice
and
Designation
to
Office.
So
is
it
used
in
the
first
sence
by
Demosthenes
,
Orat.
in
Timoch
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
people
confirmed
my
sayings
by
their
Suffrage
:
And
in
the
other
,
Philip.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Neither
the
Senate
,
nor
the
People
choosing
him
to
his
Office.
So
is
the
Passive
Verb
used
to
be
created
by
Suffrages
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
the
act
of
choosing
,
whose
effect
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
determining
Vote
or
Suffrage
.
Porrexerunt
manus
,
Psephisma
notum
est
,
saith
Cicero
,
speaking
of
the
manner
of
the
Greeks
.
And
when
there
was
a
division
in
choice
,
it
was
determined
by
the
greater
Suffrage
Thucid.
Lib.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
many
instances
of
this
nature
may
be
produced
,
as
there
are
reports
of
calling
Men
unto
Magistracy
by
Election
in
the
Greek
Historians
.
And
all
the
farther
compositions
of
the
Word
do
signifie
to
choose
,
confirm
,
or
to
abrogate
by
common
Suffrages
.
3.
THE
Word
is
but
once
more
used
in
the
New
Testament
,
2
Cor.
8.19
.
where
it
plainly
signifies
Election
and
Choice
of
a
Person
to
an
Employment
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
He
was
chosen
of
the
Churches
to
travel
with
us
.
4.
IT
is
acknowledged
,
that
after
this
was
the
common
use
of
the
Word
,
it
was
applied
to
signifie
the
thing
it self
,
and
not
the
manner
of
doing
it
.
Hence
it
is
used
sometimes
for
the
obtaining
or
collation
of
Authority
,
or
Dignity
or
Magistracy
,
any
manner
of
way
,
though
not
by
Election
.
To
appoint
,
to
create
.
But
this
was
by
an
abusive
application
of
the
Word
,
to
express
the
thing
it self
intended
,
without
regard
unto
its
signification
and
proper
use
.
Why
such
a
use
of
it
should
be
here
admitted
,
no
Reason
can
be
given
.
For
in
all
other
places
on
such
occasions
,
the
Apostles
did
admit
and
direct
the
Churches
to
use
their
liberty
in
their
choice
.
So
the
Apostles
and
Elders
,
with
the
whole
Church
,
sent
chosen
Men
of
their
own
Company
to
Antioch
,
such
as
they
chose
by
common
Suffrage
for
that
end
;
so
again
ver.
25.
I
will
send
whom
you
shall
approve
,
1
Cor.
16.3
.
The
Church
chose
them
,
the
Apostle
sent
him
who
was
chosen
by
the
Church
to
be
our
Companion
,
2
Cor.
8.19
.
Look
out
from
among
your selves
,
Act.
6.
If
on
all
these
and
the
like
occasions
,
the
Apostles
did
guide
and
direct
the
people
in
their
right
and
use
of
their
Liberty
,
as
unto
the
Election
of
Persons
unto
Offices
and
Employments
,
when
the
Churches
themselves
are
concerned
,
what
reason
is
there
to
depart
from
the
proper
and
usual
signification
of
the
Word
in
this
place
,
denoting
nothing
but
what
was
the
common
practice
of
the
Apostles
on
the
like
occasions
?
5.
THAT
which
alone
is
objected
hereunto
by
Bellarmine
and
others
who
follow
him
,
and
borrow
their
whole
in
this
case
from
him
,
namely
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Grammatically
agreeing
with
and
regulated
by
Paul
and
Barnabas
,
denotes
their
act
,
and
not
any
act
of
the
people
,
is
of
no
force
.
For
,
(
1.
)
Paul
and
Barnabas
did
preside
in
the
whole
action
,
helping
,
ordering
and
disposing
of
the
people
in
the
discharge
of
their
Duty
,
as
is
meet
to
be
done
by
some
on
all
the
like
occasions
.
And
therefore
it
is
truly
said
of
them
,
that
they
appointed
Elders
by
the
Suffrage
of
the
people
.
(
2.
)
I
have
shewed
instances
before
out
of
the
Scripture
,
that
when
a
thing
is
done
by
the
whole
people
,
it
is
usual
to
ascribe
it
unto
him
or
them
who
were
chief
therein
,
as
elsewhere
the
same
thing
is
ascribed
unto
the
whole
people
.
THE
same
Authors
contend
that
the
liberty
of
choosing
their
own
Officers
or
Elders
,
such
as
it
was
,
was
granted
unto
them
or
permitted
by
way
of
condescention
for
a
Season
;
and
not
made
use
of
by
virtue
of
any
right
in
them
thereunto
.
But
this
permission
is
a
meer
imagination
.
It
was
according
to
the
mind
of
Christ
,
that
the
Churches
should
choose
their
own
Elders
,
or
it
was
not
.
If
it
were
not
,
the
Apostles
would
not
have
permitted
it
;
and
if
it
were
,
they
ought
to
ordain
it
,
and
practise
according
to
it
,
as
they
did
.
Nor
is
such
a
constant
Apostolical
Practice
proposed
for
the
direction
of
the
Church
in
all
Ages
,
to
be
ascribed
unto
such
an
Original
as
Condescension
and
Permission
.
Yea
it
is
evident
,
that
it
arose
from
the
most
fundamental
principles
of
the
constitution
and
nature
of
the
Gospel
Churches
,
and
was
only
a
regular
pursuit
and
practice
of
them
:
For
,
1.
THE
Calling
of
Bishops
,
Pastors
,
Elders
,
is
an
Act
of
the
power
of
the
Keys
of
the
Kingdom
of
Heaven
.
But
these
Keys
are
originally
and
properly
given
unto
the
whole
Church
,
unto
the
Elders
of
it
only
Ministerially
;
and
as
unto
exercise
Pastors
are
eyes
to
the
Church
:
But
God
and
Nature
design
in
the
first
place
,
sight
to
the
whole
Body
,
to
the
whole
Person
,
thereunto
it
is
granted
both
subjectively
and
finally
,
but
actually
it
is
peculiarly
seated
in
the
eye
.
So
is
it
in
the
grant
of
Church-Power
,
it
is
given
to
the
whole
Church
,
though
to
be
exercised
only
by
its
Elders
.
THAT
the
grant
of
the
Keys
unto
Peter
was
in
the
Person
and
as
the
representative
of
the
whole
confessing
Church
,
is
the
known
judgment
of
Austin
and
a
multitude
of
Divines
that
follow
him
.
So
he
fully
expresseth
himself
,
Tractat.
124.
in
Johan
.
Peter
the
Apostle
bare
in
a
general
figure
the
person
of
the
Church
.
For
as
unto
what
belonged
unto
himself
,
he
was
by
Nature
one
Man
,
by
Grace
one
Christian
,
and
of
special
more
abounding
Grace
,
one
and
the
chief
Apostle
.
But
when
it
was
said
unto
him
,
I
will
give
unto
thee
the
Keys
of
the
Kingdom
of
Heaven
,
&c.
he
signified
the
whole
Church
,
&c.
Again
,
the
Church
which
is
founded
in
Christ
,
received
from
him
in
(
the
person
of
)
Peter
,
the
Keys
of
the
Kingdom
of
Heaven
,
which
is
the
power
of
binding
and
loosing
.
UNTO
whom
these
Keys
are
granted
,
they
according
to
their
distinct
interests
in
that
grant
,
have
the
Right
and
Power
of
Calling
their
Bishops
,
Pastors
or
Elders
;
for
in
the
exercise
of
that
Trust
and
Power
,
it
doth
consist
.
But
this
is
made
unto
the
whole
Church
.
And
as
there
are
in
a
Church
already
constituted
several
sorts
of
persons
,
as
some
are
Elders
,
others
are
of
the
people
only
,
this
Right
resideth
in
them
,
and
is
acted
by
them
according
to
their
respective
capacities
,
as
limited
by
the
light
of
nature
and
divine
institution
,
which
is
,
that
the
Election
of
them
should
belong
unto
the
body
of
the
people
,
and
their
Authoritative
Designation
or
Ordination
unto
the
Elders
.
And
when
in
any
place
the
supream
Magistrate
is
a
Member
or
Part
of
the
Church
,
he
hath
also
his
:
peculiar
Right
herein
.
THAT
the
power
of
the
Keys
is
thus
granted
originally
and
fundamentally
unto
the
whole
Church
,
is
undeniably
confirmed
by
Two
Arguments
.
1.
THE
Church
it self
is
the
Wife
,
the
Spouse
,
the
Bride
,
the
Queen
of
the
Husband
and
King
of
the
Church
Christ
Jesus
,
Psal.
45.10
.
John
3.29
.
Revel.
21.9
.
Chap.
22.17
.
Matth.
25.1
,
5
,
6.
Other
Wife
Christ
hath
none
,
nor
hath
the
Church
any
other
Husband
.
Now
to
whom
should
the
Keys
of
the
House
be
committed
but
unto
the
Bride
?
There
is
,
I
confess
,
another
who
claims
the
Keys
to
be
his
own
,
but
withal
,
he
makes
himself
the
Head
and
Husband
of
the
Church
,
proclaiming
himself
,
not
only
to
be
an
Adulterer
with
that
Harlot
which
he
calleth
the
Church
,
but
a
Tyrant
also
,
in
that
pretending
to
be
her
Husband
he
will
not
trust
her
with
the
Keys
of
his
House
,
which
Christ
hath
done
with
his
Spouse
.
And
whereas
by
the
Canon
Law
every
Bishop
is
the
Husband
or
Spouse
of
his
Diocesan
Church
,
for
the
most
part
they
commit
an
open
Rape
upon
the
people
,
taking
them
without
their
consent
;
at
least
are
not
chosen
by
them
,
which
yet
is
essential
unto
a
lawful
Marriage
.
And
the
Bride
of
Christ
comes
no
otherwise
so
to
be
,
but
by
the
voluntary
choice
of
him
to
be
her
Husband
.
FOR
the
Officers
or
Rulers
of
the
Church
,
they
do
belong
unto
it
as
hers
,
1
Cor.
3.21.22
.
And
Stewards
in
the
House
,
1
Cor.
4.1
.
the
Servants
of
the
Church
for
Jesus
sake
,
2
Cor.
4.5
.
IF
the
Lord
Christ
have
the
Keys
of
the
Kingdom
of
Heaven
,
that
is
,
of
his
own
House
,
Heb.
3.
If
the
Church
it self
be
the
Spouse
of
Christ
,
the
Mother
of
the
Family
,
Psal.
68.13
.
the
Bride
,
the
Lambs
Wife
;
and
if
all
the
Officers
of
the
Church
be
but
Stewards
and
Servants
in
the
House
and
unto
the
Family
;
if
the
Lord
Christ
do
make
a
grant
of
these
Keys
unto
any
,
whereon
the
disposal
of
all
things
in
this
House
and
Family
doth
depend
,
the
Question
is
,
Whether
he
hath
originally
granted
them
unto
his
holy
Spouse
to
dispose
off
according
unto
her
judgment
and
duty
,
or
unto
any
Servants
in
the
House
,
to
dispose
of
her
and
all
her
concernments
,
at
their
pleasure
?
2.
THE
power
of
the
Keys
as
unto
binding
and
loosing
,
and
consequently
as
unto
all
other
acts
thence
proceeding
,
is
expresly
granted
unto
the
whole
Church
,
Matth.
18.17
,
18.
If
he
shall
neglect
to
hear
them
,
tell
the
Church
;
but
if
he
neglect
to
hear
the
Church
,
let
him
be
unto
thee
as
an
Heathen
Man
and
a
Publican
;
verily
I
say
unto
you
,
whatsoever
ye
shall
bind
on
Earth
shall
be
bound
in
Heaven
;
and
whatsoever
ye
shall
loose
on
Earth
,
shall
be
loosed
in
Heaven
.
What
Church
it
is
that
is
here
intended
,
we
have
proved
before
;
and
that
the
Church
is
intrusted
with
the
power
of
binding
and
loosing
.
And
what
is
the
part
of
the
Body
of
the
people
herein
,
the
Apostle
declares
;
1
Cor.
5.4
.
2
Cor.
2.6
.
SECONDLY
,
This
Right
exemplified
in
Apostolical
Practice
,
is
comprehended
in
the
Commands
given
unto
the
Church
,
or
Body
of
the
People
,
with
respect
unto
Teachers
and
Rulers
of
all
sorts
;
for
unto
them
it
is
in
a
multitude
of
places
given
in
charge
that
they
should
discern
and
try
false
Prophets
,
fly
from
them
;
try
Spirits
,
or
such
as
pretend
Spiritual
Gifts
or
Offices
;
reject
them
who
Preach
false
Doctrine
,
to
give
testimony
unto
them
that
are
to
be
in
Office
;
with
sundry
other
things
of
the
like
nature
,
which
all
of
them
do
suppose
,
or
cannot
be
discharged
without
a
Right
in
them
to
choose
the
worthy
,
and
reject
the
unworthy
,
as
Cyprian
speaks
.
See
Matth.
7.17
.
Joh.
●5
.
39
.
Gal.
11.9
.
1
Thess.
5.19
,
20
,
21.
1
Joh.
4.1
.
2
Joh.
10.11
.
WHAT
is
objected
hereunto
from
the
unfitness
and
disability
of
the
people
,
to
make
a
right
judgment
concerning
them
who
are
to
be
their
Pastors
and
Rulers
,
labours
with
a
three-fold
weakness
.
For
,
(
1.
)
It
reflects
dishonour
upon
the
Wisdom
of
Christ
in
Commanding
them
the
observance
and
discharge
of
such
Duties
,
as
they
are
no
way
meet
for
.
(
2.
)
It
proceeds
upon
a
supposition
of
that
degenerate
state
of
Churches
in
their
Members
,
as
to
Light
,
Knowledge
,
Wisdom
and
Holiness
,
which
they
are
for
the
most
part
fallen
into
;
which
must
not
be
allowed
to
have
the
force
of
Argument
in
it
;
when
it
is
to
be
lamented
,
and
ought
to
be
reformed
.
(
3.
)
It
supposeth
that
there
is
no
supply
of
Assistance
provided
for
the
people
,
in
the
discharge
of
their
Duty
to
guide
and
direct
them
therein
;
which
is
otherwise
;
seeing
the
Elders
of
the
Church
wherein
any
such
Election
is
made
,
and
those
of
other
Churches
in
Communion
with
that
Church
,
are
by
the
common
advice
and
declaration
of
their
judgment
,
to
be
Assistant
unto
them
.
THIRDLY
,
The
Church
is
a
voluntary
Society
.
Persons
otherwise
absolutely
free
,
as
unto
all
the
Rules
,
Laws
and
Ends
of
such
a
Society
,
do
of
their
own
Wills
and
free
Choice
coalesce
into
it
.
This
is
the
Original
of
all
Churches
,
as
hath
been
declared
.
They
gave
their
own
selves
to
the
Lord
,
and
unto
us
by
the
Will
of
God
,
2
Cor.
8.5
.
Herein
neither
by
Prescription
,
nor
Tradition
,
nor
Succession
,
hath
any
one
more
Power
or
Authority
than
another
;
but
they
are
all
equal
.
It
is
gathered
into
this
Society
meerly
by
the
Authority
of
Christ
;
and
where
it
is
so
Collected
,
it
hath
neither
Right
,
Power
,
Privilege
,
Rules
nor
Bonds
as
such
,
but
what
are
given
,
prescribed
and
limited
by
the
Institution
and
Laws
of
Christ
.
Moreover
,
it
abides
and
continues
on
the
same
Grounds
and
Principles
,
as
whereon
it
was
Collected
,
namely
,
the
Wills
of
the
Members
of
it
subjected
unto
the
Commands
of
Christ
.
This
is
as
necessary
unto
its
present
continuance
in
all
its
Members
,
as
it
was
in
its
first
Plantation
.
It
is
not
like
the
Political
Societies
of
the
World
,
which
being
first
established
by
force
or
consent
,
bring
a
necessity
on
all
that
are
born
in
them
and
under
them
,
to
comply
with
their
Rule
and
Laws
.
For
Men
may
,
and
in
many
cases
ought
to
submit
unto
the
disposal
of
temporal
things
,
in
a
way
,
it
may
be
,
not
convenient
for
them
,
which
they
judge
not
well
off
,
and
which
in
many
things
is
not
unto
their
advantage
.
And
this
may
be
just
and
equal
,
because
the
special
good
which
every
one
would
aim
at
,
being
not
absolutely
so
,
may
be
out-balanced
by
a
general
good
,
nor
alterable
,
but
by
the
prejudice
of
that
which
is
good
in
particular
.
But
with
reference
unto
things
Spiritual
and
Eternal
it
is
not
so
.
No
Man
can
by
any
previous
Law
be
concluded
as
unto
his
interest
in
such
things
;
nor
is
there
any
General
Good
to
be
attained
by
the
loss
of
any
of
them
.
None
therefore
can
coalesce
in
such
a
Society
,
or
adhere
unto
it
,
or
be
any
way
belonging
unto
it
,
but
by
his
own
free
choice
and
consent
.
And
it
is
enquired
,
how
it
is
possible
that
any
Rule
,
Authority
,
Power
or
Office
,
should
arise
or
be
erected
in
such
a
Society
?
We
speak
of
that
which
is
ordinary
;
for
he
by
whom
this
Church-State
is
erected
and
appointed
,
may
and
did
appoint
in
it
,
and
over
it
,
extraordinary
Officers
for
a
season
.
And
we
do
suppose
,
that
as
he
hath
by
his
Divine
Authority
instituted
and
appointed
that
such
Societies
shall
be
,
that
he
hath
made
grant
of
Privileges
and
Powers
to
them
proper
and
sufficient
for
this
end
;
as
also
that
he
hath
given
Laws
and
Rules
,
by
the
observance
whereof
,
they
may
be
made
partakers
of
those
Privileges
and
Powers
,
with
a
Right
unto
their
Exercise
.
ON
these
suppositions
in
a
Society
absolutely
voluntary
,
among
those
who
in
their
conjunction
into
it
,
by
their
own
consent
,
are
every
way
equal
,
There
can
but
three
things
be
required
unto
the
actual
constitution
of
Rule
and
Office
among
them
.
And
the
First
is
,
That
there
be
some
among
them
that
are
fitted
and
qualified
for
the
Discharge
of
such
an
Office
in
a
peculiar
manner
above
others
.
This
is
previous
unto
all
Government
,
beyond
that
which
is
purely
natural
and
necessary
.
Principio
rerum
,
gentium
nationumque
imperium
penes
Reges
erat
;
quos
ad
fastigium
hujus
Majestatis
,
non
popularis
Ambitio
,
sed
spectata
inter
bonos
moderatio
provehebat
.
Just.
So
it
was
in
the
World
,
so
it
was
in
the
Church
.
Praesident
probati
quique
seniores
,
honorem
istum
non
pretio
sed
testimonio
adepti
.
Tertull.
This
preparation
and
furniture
of
some
Persons
with
Abilities
and
meet
Qualifications
for
Office
and
Work
in
the
Church
,
the
Lord
Christ
hath
taken
on
himself
,
and
doth
and
will
effect
it
in
all
Generations
.
Without
this
there
can
be
neither
Office
,
nor
Rule
,
nor
Order
in
the
Church
.
2.
WHEREAS
,
there
is
a
new
Relation
to
be
made
or
created
between
a
Pastor
,
Bishop
or
Elder
,
and
the
Church
,
which
was
not
before
between
them
,
(
a
Bishop
and
a
Church
,
a
Pastor
and
a
Flock
are
Relata's
)
it
must
be
introduced
at
the
same
time
by
the
mutual
voluntary
acts
of
one
another
,
or
of
each
party
.
For
one
of
the
Relata
can
,
as
such
,
have
no
being
or
existence
without
the
other
.
Now
this
can
no
otherwise
be
,
but
by
the
consent
and
voluntary
subjection
of
the
Church
unto
persons
so
antecedently
qualified
for
Office
,
according
to
the
Law
and
Will
of
Christ
.
For
it
cannot
be
done
by
the
Delegation
of
Power
and
Authority
from
any
other
Superiour
or
Equal
unto
them
that
do
receive
it
.
Neither
the
nature
of
this
Power
,
which
is
uncapable
of
such
a
Delegation
,
nor
the
Relation
unto
Christ
of
all
those
who
are
Pastors
of
the
Church
,
will
admit
of
an
Interposition
of
Authority
by
way
of
Delegation
of
Power
from
themselves
in
other
Men
,
which
would
make
them
their
Ministers
,
and
not
Christs
;
nor
is
it
consistent
with
the
nature
of
such
a
voluntary
Society
.
This
therefore
can
no
way
be
done
,
but
by
free
Choice
,
Election
,
Consent
or
Approbation
.
It
cannot
,
I
say
,
be
so
regularly
.
How
far
an
Irregularity
herein
may
vitiate
the
whole
Call
of
a
Minister
,
we
do
not
now
enquire
.
NOW
this
Choice
or
Election
doth
not
communicate
a
Power
from
them
that
choose
unto
them
that
are
chosen
,
as
though
are
chosen
to
be
their
Minister
only
;
and
to
act
all
things
in
their
Name
,
and
by
virtue
of
Authority
derived
from
them
.
It
is
only
an
Instrumental
,
Ministerial
means
to
enstate
them
in
that
Power
and
Authority
which
is
given
unto
such
Officers
by
the
Constitution
and
Laws
of
Christ
,
whose
Ministers
thereon
they
are
.
These
Gifts
,
Offices
,
and
Officers
,
being
granted
by
Christ
unto
the
Churches
,
Ephes.
4.12
.
where-ever
there
is
a
Church
called
according
to
his
Mind
,
they
do
in
and
by
their
Choice
of
them
,
submit
themselves
unto
them
in
the
Lord
,
according
unto
all
the
Powers
and
Duties
wherewith
they
are
by
him
intrusted
,
and
whereunto
they
are
called
.
3.
IT
is
required
that
Persons
so
chosen
,
so
submitted
unto
,
be
so
solemnly
separated
,
dedicated
unto
,
and
confirmed
in
their
Office
by
Fasting
and
Prayer
.
As
this
is
consonant
unto
the
Light
of
Nature
,
which
directs
unto
a
solemnity
in
the
susception
of
publick
Officers
;
whence
proceeds
the
Coronation
of
Kings
,
which
gives
them
not
their
Title
,
but
solemnly
proclaims
it
,
which
on
many
accounts
is
unto
the
advantage
of
Government
;
so
it
is
prescribed
unto
the
Church
in
this
case
by
especial
Institution
.
But
hereof
I
shall
speak
farther
immediately
.
THIS
Order
of
calling
Men
unto
the
Pastoral
Office
,
namely
by
their
previous
Qualifications
for
the
Ministry
,
whereby
a
general
designation
of
the
Persons
to
be
called
is
made
by
Christ
himself
;
the
orderly
Choice
or
Election
of
him
in
a
voluntary
subjection
unto
him
in
the
Lord
,
according
to
the
Mind
of
Christ
,
by
the
Church
it self
;
followed
with
solemn
Ordination
,
or
setting
apart
unto
the
Office
and
discharge
of
it
by
Prayer
with
Fasting
,
all
in
obedience
unto
the
Commands
and
Institution
of
Christ
,
whereunto
the
communication
of
Office-Power
and
Privilege
,
is
by
Law-constitution
annexed
,
is
suited
unto
the
light
of
Reason
,
in
all
such
cases
,
the
nature
of
Gospel
Societies
in
Order
or
Churches
;
the
ends
of
the
Ministry
,
the
Power
committed
by
Christ
unto
the
Church
,
and
confirmed
by
Apostolical
Practice
and
Example
.
HEREIN
we
rest
,
without
any
further
dispute
or
limiting
the
Formal
Cause
of
the
Communication
of
Office-Power
unto
any
one
Act
or
Duty
of
the
Church
,
or
of
the
Bishops
or
Elders
of
it
.
All
the
three
things
mentioned
are
essential
thereunto
;
and
when
any
of
them
are
utterly
neglected
,
where
they
are
neither
formally
nor
virtually
,
there
is
no
lawful
regular
Call
unto
the
Ministry
according
to
the
Mind
of
Christ
.
THIS
Order
was
a
long
time
observed
in
the
Ancient
Church
inviolate
;
and
the
foot-steps
of
it
may
be
traced
through
all
Ages
of
the
Church
;
although
it
first
gradually
decayed
,
then
was
perverted
and
corrupted
,
until
it
issued
(
as
in
the
Roman
Church
)
in
a
Pageant
and
Shew
,
instead
of
the
Reality
of
the
things
themselves
:
For
the
Trial
and
Approbation
of
spiritual
Endowments
previously
necessary
unto
the
Call
of
any
,
was
left
unto
the
Pedantick
Examination
of
the
Bishops
Domesticks
,
who
knew
nothing
of
them
in
themselves
;
the
Election
and
Approbation
of
the
people
was
turned
into
a
mock-shew
in
the
sight
of
God
and
Men
,
a
Deacon
calling
out
,
That
if
any
had
Objections
against
him
who
was
to
be
Ordained
,
they
should
come
forth
and
speak
;
Whereunto
another
cries
out
of
a
corner
by
compact
,
He
is
learned
and
worthy
;
and
Ordination
was
esteemed
to
consist
only
in
the
outward
sign
of
Imposition
of
Hands
,
with
some
other
Ceremonies
annexed
thereunto
,
whereby
,
without
any
other
BUT
from
the
beginning
it
was
not
so
.
And
some
few
Instances
of
the
Right
of
the
people
,
and
the
exercise
of
it
in
the
Choice
of
their
own
Pastors
,
may
be
touched
on
in
our
Passage
.
Clem.
Epist.
ad
Corinth
.
affirms
,
That
the
Apostles
themselves
appointed
approved
Persons
unto
the
Office
of
the
Ministry
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
or
with
the
consent
or
choice
of
the
whole
Church
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
to
enact
by
common
consent
;
which
makes
it
somewhat
strange
,
that
a
learned
Man
should
think
that
the
Right
of
the
People
in
Elections
is
excluded
in
this
very
place
by
Clemens
,
from
what
is
assigned
unto
the
Apostles
in
Ordination
.
IGNAT
.
Epist
,
ad
Philadelph
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
writing
to
the
Fraternity
of
the
Church
,
It
becomes
you
,
as
a
Church
of
God
,
to
Choose
or
Ordain
a
Bishop
.
TERTVLL
.
APOL.
Praesident
probati
quique
Seniores
,
honorem
istum
non
pretio
,
sed
Testimonio
adepti
.
The
Elders
came
unto
their
Honour
or
Office
by
the
Testimony
of
the
people
;
that
is
by
their
suffrage
in
their
Election
.
ORIGEN
,
in
the
close
of
his
last
Book
against
Celsus
,
discoursing
expresly
of
the
Calling
and
Constitution
of
Churches
or
Cities
of
God
,
speaking
of
the
Elders
and
Rulers
of
them
,
affirms
,
That
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chosen
to
their
Office
by
the
Churches
which
they
do
Rule
.
THE
Testimony
given
by
Cyprian
in
sundry
places
unto
this
Right
of
the
People
,
especially
in
Epist.
68.
unto
the
Elders
and
People
of
some
Churches
in
Spain
,
is
so
known
,
so
frequently
urged
and
excepted
against
to
so
little
purpose
,
as
that
it
is
no
way
needful
to
insist
again
upon
it
.
Some
few
things
I
shall
only
observe
concerning
,
and
out
of
that
Epistle
:
As
,
1.
IT
was
not
a
single
Epistle
of
his
own
more
ordinary
occasions
,
but
a
determination
upon
a
weighty
Question
made
by
a
Synod
of
Bishops
or
Elders
,
in
whose
Name
,
as
well
as
that
of
Cyprian
,
it
was
written
and
sent
unto
the
Churches
who
had
craved
their
advice
.
2.
HE
doth
not
only
assert
the
Right
of
the
people
to
choose
worthy
persons
to
be
their
Bishops
,
and
reject
those
that
are
unworthy
;
but
also
industriously
proves
it
so
to
be
their
Right
by
Divine
Institution
and
Appointment
.
3.
HE
declares
it
to
be
the
Sin
of
the
People
,
if
they
neglect
the
use
and
exercise
of
their
Right
and
Power
in
rejecting
and
withdrawing
themselves
from
the
Communion
of
Vnworthy
Pastors
,
and
choosing
others
in
their
room
.
4.
HE
affirms
that
this
was
the
Practice
,
not
only
of
the
Churches
of
Africk
,
but
of
those
in
most
of
the
other
Provinces
of
the
Empire
.
Some
passages
in
his
Discourse
,
wherein
all
these
things
are
asserted
,
I
shall
transcribe
in
the
Order
wherein
they
lie
in
the
Epistle
.
NEC
sibi
plebs
blandiatur
,
quasi
immunis
esse
a
contagio
delicti
possit
cum
sacerdote
peccatore
communicans
,
&
ad
injustum
&
illicitum
Praepositi
sui
Episcopatum
consensum
suum
commodans
.
Propter
quod
plebs
obsequens
praeceptis
Dominicis
&
Deum
metuens
,
a
peccatore
praeposito
separare
se
debet
;
nec
se
ad
Sacrilegi
Sacerdotis
Sacrificia
miscere
;
quando
ipsa
maxime
habeat
potestatem
vel
eligendi
dignos
sacerdotes
,
vel
indignos
recusandi
;
quod
&
ipsum
videmus
de
Divina
Authoritate
descendere
.
FOR
this
cause
the
people
obedient
to
the
Commands
of
our
Lord
,
and
fearing
God
,
ought
to
separate
themselves
from
a
wicked
Bishop
,
nor
mix
themselves
with
the
Worship
of
a
Sacrilegious
Priest.
For
they
principally
have
the
power
of
choosing
the
worthy
Priests
,
and
rejecting
the
unworthy
;
which
comes
from
Divine
Authority
or
Appointment
;
as
he
proves
from
the
Old
and
New
Testament
.
Nothing
can
be
spoken
more
fully
representing
the
Truth
which
we
plead
for
.
He
assigns
unto
the
people
a
Right
and
Power
of
separating
from
unworthy
Pastors
,
of
rejecting
or
deposing
them
,
and
that
granted
to
them
by
Divine
Authority
.
AND
this
Power
of
Election
in
the
people
,
he
proves
from
the
Apostolical
Practice
before
insisted
on
.
Quod
postea
secundum
Divina
Magisteria
observatur
in
Actis
Apostolorum
,
quando
in
Ordinando
in
locum
Judae
Episcopo
,
Petrus
ad
plebem
loquitur
.
Surrexit
,
inquit
,
Petrus
in
medio
discentium
,
fuit
autem
turba
in
uno
.
Nec
hoc
in
Episcoporum
tantum
&
Sacerdotum
,
sed
in
Diaconorum
Ordinationibus
observasse
Apostolos
,
de
quo
&
ipso
in
Actis
eorum
Scriptum
est
.
Et
convocarunt
,
inquit
,
duodecim
,
totam
plebem
Discipulorum
,
&
dixerunt
eis
,
&c.
ACCORDING
unto
the
Divine
Commands
the
same
course
was
observed
in
the
Acts
of
the
Apostles
,
whereof
he
gives
instances
in
the
Election
of
Matthias
,
Act.
1.
and
of
the
Deacons
,
Chap.
6.
AND
afterwards
speaking
of
Ordination
,
De
Vniversae
Fraternitatis
Suffragio
,
by
the
Suffrage
of
the
whole
Brotherhood
of
the
Church
;
he
says
,
Diligenter
de
traditione
Divina
,
&
Apostolica
observatione
servandum
est
&
tenendum
apud
nos
quoque
,
ut
fere
per
universas
provincias
tenetur
:
According
to
which
Divine
Tradition
and
Apostolical
Practice
,
this
custom
is
to
be
preserved
and
kept
amongst
us
also
,
as
it
is
almost
through
all
the
Provinces
.
THOSE
who
are
not
moved
with
his
Authority
,
yet
,
I
think
have
reason
to
believe
him
in
a
matter
of
Fact
,
of
what
was
done
every
where
,
or
almost
every
where
,
in
his
own
days
;
and
they
may
take
Time
to
answer
his
Reasons
when
they
can
,
which
comprize
the
substance
of
all
that
we
plead
in
this
Case
.
BUT
the
Testimonies
in
following
Ages
given
unto
this
Right
and
Power
of
the
People
in
choosing
their
own
Church-Officers
,
Bishops
and
others
,
recorded
in
the
Decrees
of
Councils
,
the
Writings
of
the
learned
Men
in
them
,
the
Rescripts
of
Popes
,
and
Constitutions
of
Emperours
,
are
so
fully
and
faithfully
Collected
by
Blondellus
in
the
Third
Part
of
his
Apology
for
the
judgment
of
Hierom
about
Episcopacy
,
as
that
nothing
can
be
added
unto
his
diligence
,
nor
is
there
any
need
of
farther
confirmation
of
the
Truth
in
this
behalf
.
THE
pretence
also
of
Bellarmine
,
and
others
who
follow
him
,
and
borrow
▪
their
conceits
from
him
,
that
this
liberty
of
the
people
in
choosing
their
own
Bishops
and
Pastors
,
was
granted
unto
them
at
first
by
way
of
Indulgence
or
Connivence
;
and
that
being
abused
by
them
,
and
turned
into
disorder
,
was
gradually
taken
from
them
,
until
it
issued
in
that
shameful
mocking
of
God
and
Man
,
which
is
in
use
in
the
Roman
Church
,
when
at
the
Ordination
of
a
Bishop
or
Priest
one
Deacon
makes
a
demand
,
Whether
the
Person
to
be
Ordained
be
approved
by
the
people
,
and
another
answers
out
of
a
corner
That
the
people
approve
him
,
have
been
so
confuted
by
Protestant
Writers
of
all
sorts
,
that
it
is
needless
to
insist
any
longer
on
them
.
INDEED
,
the
Concessions
that
are
made
,
that
this
Ancient
Practice
of
the
Church
,
in
the
peoples
choosing
their
own
Officers
(
which
to
deny
,
is
all
one
as
to
deny
that
the
Sun
gives
Light
at
Noon-day
)
is
,
as
unto
its
Right
,
by
various
degrees
transferred
unto
Popes
,
Patrons
and
Bishops
,
with
a
Representation
in
a
meer
Pageantry
,
of
the
peoples
liberty
to
make
Objections
against
them
that
are
to
be
Ordained
,
are
as
fair
a
concession
of
the
gradual
Apostacy
of
Churches
from
their
Original
Order
and
Constitution
,
as
need
be
desired
.
THIS
Power
and
Right
which
we
assign
unto
the
people
,
is
not
to
act
it self
only
in
a
subsequent
consent
unto
one
that
is
Ordained
,
in
the
acceptance
of
him
to
be
their
Bishop
or
Pastor
.
How
far
that
may
salve
the
defect
and
disorder
of
the
omission
of
previous
Elections
,
and
so
preserve
the
Essence
of
the
Ministerial
Call
,
I
do
not
now
enquire
.
But
that
which
we
plead
for
,
is
,
the
Power
and
Right
of
Election
to
be
exercised
previously
unto
the
solemn
Ordination
or
setting
apart
of
any
unto
the
Pastoral
Office
,
communicative
of
Office-Power
in
its
own
kind
unto
the
person
chosen
.
THIS
is
part
of
that
contest
which
for
sundry
Ages
filled
most
Countries
of
Europe
with
broils
and
disorders
.
Neither
is
there
yet
an
end
put
unto
it
.
But
in
this
present
discourse
we
are
not
in
the
least
concerned
in
these
things
.
For
our
Enquiry
is
what
State
and
Order
of
Church-Affairs
is
declared
and
represented
unto
us
in
the
Scripture
.
And
therein
there
is
not
the
least
intimation
of
any
of
those
things
from
whence
this
Controversy
did
arise
,
and
whereon
it
doth
depend
.
Secular
Endowments
,
Jurisdictions
,
Investiture
,
Rights
of
Presentation
,
and
the
like
,
with
respect
unto
the
Evangelical
Pastoral
Office
,
or
its
exercise
in
any
place
,
which
are
the
subject
of
these
Contests
,
are
foreign
unto
all
things
that
are
directed
in
the
Scriptures
concerning
them
,
nor
can
be
reduced
unto
any
thing
that
belongs
unto
them
.
Wherefore
,
whether
this
JVS
PATRONATVS
be
consistent
with
Gospel-Institutions
;
whether
it
may
be
continued
with
respect
unto
Lands
,
Tythes
and
Benefices
;
or
how
it
may
be
reconciled
unto
the
Right
of
the
People
in
the
Choice
of
their
own
Ecclesiastical
Officers
,
from
the
different
Acts
,
Objects
and
Ends
required
unto
the
one
and
the
other
,
are
things
not
of
our
present
consideration
.
AND
this
we
affirm
to
be
agreeable
unto
natural
Reason
and
Equity
,
to
the
nature
of
Churches
in
their
institution
and
ends
,
to
all
Authority
and
Office-Power
in
the
Church
,
necessary
unto
its
Edification
,
with
the
security
of
the
Consciences
of
the
Officers
themselves
,
the
preservation
of
due
respect
and
obedience
unto
them
,
constituted
by
the
Institution
of
Christ
himself
in
his
Apostles
,
and
the
practice
of
the
Primitive
Church
.
Wherefore
,
the
utter
despoiling
of
the
Church
,
of
the
Disciples
,
of
those
gathered
in
Church
Societies
by
his
Authority
and
Command
,
of
this
Right
and
Liberty
,
may
be
esteemed
a
Sacrilege
of
an
higher
nature
,
than
sundry
other
things
which
are
reproached
as
criminal
under
that
Name
.
AND
if
any
shall
yet
farther
appear
to
justifie
this
deprivation
of
the
Right
laid
claim
unto
,
and
the
exclusion
of
the
people
from
their
Ancient
Possession
with
sobriety
of
Argument
and
Reason
,
the
whole
cause
may
be
yet
farther
debated
from
principles
of
natural
Light
and
Equity
,
from
maxims
of
Law
and
Polity
,
from
the
necessity
of
the
Ends
of
Church-Order
and
Power
,
from
the
moral
impossibility
of
any
other
way
of
the
conveyance
of
Ecclesiastical
Office-Power
,
as
well
as
from
Evangelical
Institution
and
the
practice
of
the
first
Churches
.
IT
will
be
Objected
,
I
know
,
that
the
Restoration
of
this
Liberty
unto
the
people
,
will
overthrow
that
jus
Patronatus
,
or
Right
of
presenting
unto
Livings
and
Preferments
,
which
is
established
by
Law
in
this
Nation
,
and
so
under
a
pretence
of
restoring
unto
the
people
their
Right
in
common
,
destroy
other
Mens
undoubted
Rights
in
their
own
enclosures
.
BUT
this
Election
of
the
Church
,
doth
not
actually
and
immediately
instate
the
persons
chosen
in
the
Office
whereunto
he
is
chosen
;
nor
give
actual
Right
unto
its
Exercise
.
It
is
required
moreover
,
that
he
be
solemnly
set
apart
unto
his
Office
in
and
by
the
Church
with
Fasting
and
Prayer
.
That
there
should
be
some
kind
of
peculiar
Prayer
in
the
dedication
of
any
unto
the
Office
of
the
Ministry
,
is
a
notion
that
could
never
be
obliterated
in
the
minds
of
Men
concerned
in
these
things
,
nor
cast
out
of
their
Practice
.
Of
what
sort
they
have
been
amongst
many
we
do
not
now
enquire
.
But
there
hath
been
less
regard
unto
the
other
Duty
,
namely
,
that
these
Prayers
should
be
accompanied
with
Fasting
.
But
this
also
is
necessary
by
Virtue
of
Apostolical
Example
,
Act.
14.23
.
THE
Conduct
of
this
Work
belongs
unto
the
Elders
or
Officers
of
the
Church
,
wherein
any
one
is
to
be
so
Ordained
.
It
did
belong
unto
extraordinary
Officers
whilst
they
were
continued
in
the
Church
.
And
upon
the
Cessation
of
their
Office
,
it
is
devolved
on
the
ordinary
stated
Officers
of
the
Church
.
It
is
so
,
I
say
,
in
case
there
be
any
such
Officer
before
fixed
in
the
Church
,
whereunto
any
one
is
to
be
only
Ordained
.
And
in
case
there
be
none
,
the
Assistance
of
Pastors
or
Elders
of
other
Churches
may
and
ought
to
be
desired
,
unto
the
Conduct
and
Regulation
of
the
Duty
.
IT
is
needless
to
enquire
what
is
the
Authoritative
influence
of
this
Ordination
,
into
the
Communication
of
Office
or
Office-Power
;
whilst
it
is
acknowledged
to
be
indispensably
necessary
and
to
belong
essentially
unto
the
Call
unto
Office.
For
when
sundry
Duties
,
as
these
of
Election
and
Ordination
,
are
required
unto
the
same
End
,
by
Virtue
of
Divine
Institution
,
it
is
not
for
me
to
determine
what
is
the
peculiar
efficacy
of
the
one
or
the
other
,
seeing
neither
of
them
without
the
other
,
hath
any
at
all
.
HEREUNTO
is
added
,
as
an
External
Adjunct
,
imposition
of
hands
significant
of
the
persons
so
called
to
Office
,
in
and
unto
the
Church
.
For
although
it
will
be
difficultly
proved
,
that
the
use
of
this
Ceremony
was
designed
unto
continuance
,
after
a
Cessation
of
the
Communication
of
the
extraordinary
Gifts
of
the
Holy
Ghost
,
whereof
it
was
the
sign
and
outward
means
,
in
extraordinary
Officers
;
yet
we
do
freely
grant
it
unto
the
ordinary
Officers
of
the
Church
;
provided
that
there
be
no
apprehension
of
its
being
the
sole
Authoritative
Conveyance
of
a
successive
flux
of
Office-Power
;
which
is
destructive
of
the
whole
nature
of
the
institution
.
AND
this
may
at
present
suffice
,
as
unto
the
Call
of
meet
persons
unto
the
Pastoral
Office
,
and
consequently
any
other
Office
in
the
Church
.
The
things
following
are
essentially
necessary
unto
it
,
so
as
that
Authority
and
Right
to
Feed
and
Rule
in
the
Church
in
the
Name
of
Christ
,
as
an
Officer
of
his
House
,
that
may
be
given
unto
any
one
thereby
by
virtue
of
his
Law
,
and
the
Charter
granted
by
him
unto
the
Church
it self
:
The
First
is
,
That
antecedently
unto
any
actings
of
the
Church
towards
such
a
person
,
with
respect
unto
Office
,
he
be
furnished
by
the
Lord
Christ
himself
with
Graces
and
Gifts
,
and
Abilities
,
for
the
discharge
of
the
Office
whereunto
he
is
to
be
called
.
This
Divine
Designation
of
the
person
to
be
called
,
rests
on
the
Kingly
Office
and
care
of
Christ
towards
his
Church
.
Where
this
is
wholly
wanting
,
it
is
not
in
the
power
of
any
Church
under
Heaven
,
by
virtue
of
any
outward
Order
or
Act
,
to
communicate
Pastoral
or
Ministerial
Power
unto
any
person
whatever
.
Secondly
,
There
is
to
be
an
Exploration
or
Trial
of
those
Gifts
and
Abilities
as
unto
their
Accommodation
unto
the
Edification
of
that
Church
,
whereunto
any
person
is
to
be
Ordained
a
Pastor
or
Minister
.
But
although
the
Right
of
judging
herein
,
belong
unto
and
reside
in
the
Church
it self
,
(
for
who
else
is
able
to
judge
for
them
,
or
is
entrusted
so
to
do
?
)
yet
is
it
their
Wisdom
and
Duty
to
desire
the
Assistance
and
Guidance
of
those
who
are
approved
in
the
discharge
of
their
Office
in
other
Churches
.
Thirdly
,
The
first
act
of
Power
committed
unto
the
Church
by
Jesus
Christ
for
the
constitution
of
Ordinary
Officers
in
it
,
is
,
that
Election
of
a
person
qualified
and
tried
,
unto
his
Office
,
which
we
have
now
vindicated
.
Fourthly
,
There
is
required
hereunto
the
Solemn
Ordination
,
Inauguration
,
Dedication
or
setting
apart
of
the
persons
so
chosen
by
the
Presbytery
of
the
Church
with
Fasting
and
Prayer
,
and
the
outward
sign
of
the
Imposition
of
Hands
.
THIS
is
that
Order
which
the
Rule
of
the
Scripture
,
the
Example
of
the
First
Churches
,
and
the
nature
of
the
things
themselves
,
direct
unto
.
And
although
I
will
not
say
that
a
defect
in
any
of
these
,
especially
if
it
be
from
unavoidable
hindrances
,
doth
disanull
the
Call
of
a
person
to
the
Pastoral
Office
;
yet
I
must
say
,
that
where
they
are
not
all
duly
attended
unto
,
the
Institution
of
Christ
is
neglected
,
and
the
Order
of
the
Church
infringed
:
Wherefore
,
THE
Plea
of
the
communication
of
all
Authority
for
Office
,
and
of
Office
it self
,
solely
by
a
flux
of
Power
from
the
first
Ordainers
,
through
the
hands
of
their
pretended
Successors
in
all
Ages
,
under
all
the
innumerable
Miscarriages
whereunto
they
are
subject
,
and
have
actually
fallen
into
,
without
any
respect
unto
the
consent
or
call
of
the
Churches
,
by
Rule
,
Laws
and
Orders
,
foreign
to
the
Scripture
,
is
contrary
to
the
whole
nature
of
Evangelical
Churches
,
and
all
the
ends
of
their
Institution
;
as
shall
be
manifested
,
if
it
be
needful
.
CHAP.
V.
The
Especial
Duty
of
Pastors
of
Churches
.
WE
have
declared
the
way
whereby
Pastors
are
given
unto
,
and
instated
in
the
Church
.
That
which
should
ensue
,
is
an
account
of
their
Work
and
Duty
in
the
Discharge
of
their
Office.
But
this
hath
been
the
subject
of
many
large
Discourses
,
both
among
the
Ancient
Writers
of
the
Church
,
and
of
late
.
I
shall
therefore
only
touch
on
some
things
that
are
of
most
necessary
consideration
.
1.
THE
First
and
Principal
Duty
of
a
Pastor
,
is
to
feed
the
flock
by
diligent
Preaching
of
the
Word
.
It
is
a
promise
relating
to
the
New
Testament
;
that
God
would
give
unto
his
Church
Pastors
according
to
his
own
heart
,
which
should
feed
them
with
Knowledge
and
Vnderstanding
,
Jer.
3.15
.
This
is
by
Teaching
or
Preaching
the
Word
,
and
no
otherwise
.
This
Feeding
is
of
the
Essence
of
the
Office
of
a
Pastor
,
as
unto
the
exercise
of
it
;
so
that
he
who
doth
not
,
or
cannot
,
or
will
not
feed
the
Flock
,
is
no
Pastor
,
whatever
outward
call
,
or
work
he
may
have
in
the
Church
.
The
care
of
Preaching
the
Gospel
was
committed
to
Peter
,
and
in
him
unto
all
true
Pastors
of
the
Church
under
the
name
of
Feeding
,
Joh.
21.15
,
16.
According
to
the
example
of
the
Apostles
they
are
to
free
themselves
from
all
encumbrances
,
that
they
may
give
themselves
wholly
unto
the
Word
and
Prayer
,
Act.
6.
Their
work
is
to
labour
in
the
Word
and
Doctrine
,
1
Tim.
5.17
.
and
thereby
to
feed
the
Flock
over
which
the
Holy
Ghost
hath
made
them
Overseers
,
Act.
20.
And
it
is
that
,
which
is
every
where
given
them
in
charge
.
THIS
Work
and
Duty
,
therefore
,
as
was
said
,
is
essential
unto
the
Office
of
a
Pastor
.
A
Man
is
a
Pastor
unto
them
whom
he
feeds
by
Pastoral
Teaching
,
and
to
no
more
.
And
he
that
doth
not
so
feed
,
is
no
Pastor
.
Nor
is
it
required
only
that
he
Preach
now
and
then
at
his
leisure
;
but
that
he
lay
aside
all
other
Employments
,
though
lawful
,
all
other
Duties
in
the
Church
,
as
unto
such
a
constant
attendance
on
them
,
as
would
divert
him
from
this
work
,
that
he
give
himself
unto
it
,
that
he
be
in
these
things
labouring
to
the
utmost
of
his
Ability
.
Without
this
,
no
Man
will
be
able
to
give
a
comfortable
account
of
the
Pastoral
Office
at
the
last
day
.
THERE
is
indeed
no
more
required
of
any
Man
than
God
giveth
him
Ability
for
.
Weakness
,
Sickness
,
Bodily
Infirmities
,
may
disenable
Men
from
the
actual
discharge
of
this
Duty
,
in
that
assiduity
and
frequency
which
are
required
in
ordinary
cases
.
And
some
may
through
Age
or
other
incapacitating
Distempers
,
be
utterly
disabled
for
it
,
in
which
case
it
is
their
Duty
to
lay
down
and
take
a
dismission
from
their
Office
;
or
,
if
their
disability
be
but
partial
,
provide
a
suitable
supply
,
that
the
Edification
of
the
Church
be
not
prejudiced
.
But
for
Men
to
pretend
themselves
Pastors
of
the
Church
,
and
to
be
unable
for
,
or
negligent
of
this
Work
and
Duty
,
is
to
live
in
open
defiance
of
the
Commands
of
Christ
.
WE
have
lived
to
see
,
or
hear
of
reproachful
scorn
and
contempt
cast
upon
,
laborious
Preaching
,
that
is
labouring
in
the
Word
and
Doctrine
;
and
all
manner
of
discouragements
given
unto
it
,
with
endeavours
for
its
suppression
in
sundry
instances
.
Yea
,
some
have
proceeded
so
far
,
as
to
declare
that
the
work
of
Preaching
is
unnecessary
in
the
Church
,
so
to
reduce
all
Religion
to
the
Reading
and
Rule
of
the
Liturgy
.
The
next
attempt
,
so
far
as
I
know
,
may
be
to
exclude
Christ
himself
out
of
their
Religion
,
which
the
denial
of
a
necessity
of
Preaching
the
Gospel
makes
an
entrance
into
,
yea
,
a
good
Progress
towards
.
SUNDRY
things
are
required
unto
this
Work
and
Duty
of
Pastoral
Preaching
:
As
,
(
1.
)
Spiritual
Wisdom
and
Understanding
in
the
Mysteries
of
the
Gospel
;
that
they
may
declare
unto
the
Church
the
whole
counsel
of
God
,
and
the
unsearchable
Riches
of
Christ
;
see
Act.
20.27
.
1
Cor.
2.4
,
5
,
6
,
7.
Ephes.
3.8
,
9
,
10
,
11.
The
generality
of
the
Church
,
especially
those
who
are
grown
in
knowledge
and
experience
have
a
spiritual
insight
into
these
things
.
And
the
Apostle
prays
that
all
Believers
may
have
so
,
Ephes.
1.17
,
18
,
19.
And
if
those
that
instruct
them
,
or
should
so
do
,
have
not
some
degree
of
Eminency
herein
,
they
cannot
be
useful
to
lead
them
on
to
perfection
.
And
the
little
care
hereof
or
concernment
herein
,
is
that
which
in
our
days
hath
rendred
the
Ministry
of
many
fruitless
and
useless
.
(
2.
)
Experience
of
the
power
of
the
Truth
which
they
Preach
in
and
upon
their
own
Souls
.
Without
this
,
they
will
themselves
be
lifeless
and
heartless
in
their
own
work
,
and
their
labour
for
the
most
part
unprofitable
towards
others
.
It
is
to
such
Men
,
attended
unto
,
as
a
task
for
their
advantage
;
or
as
that
which
carries
some
satisfaction
in
it
from
ostentation
,
and
supposed
Reputation
wherewith
it
is
accompanied
.
But
a
Man
Preacheth
that
Sermon
only
well
unto
others
,
which
Preacheth
it self
in
his
own
Soul.
And
he
that
doth
not
feed
on
,
and
thrive
in
the
Digestion
of
the
Food
which
he
provides
for
others
,
will
scarce
make
it
savoury
unto
them
.
Yea
,
he
knows
not
but
the
food
he
hath
provided
may
be
poyson
,
unless
he
have
really
tasted
of
it
himself
.
If
the
Word
doth
not
dwell
with
power
in
us
,
it
will
not
pass
with
power
from
us
.
And
no
Man
lives
in
a
more
wofull
condition
than
those
who
really
believe
not
themselves
what
they
perswade
others
to
believe
continually
.
The
want
of
this
Experience
of
the
power
of
Gospel-Truth
on
their
own
Souls
,
is
that
which
gives
us
so
many
lifeless
,
sapless
Orations
,
queint
in
Words
,
and
dead
as
to
Power
,
instead
of
Preaching
the
Gospel
in
the
Demonstration
of
the
Spirit
.
And
let
any
say
what
they
please
,
it
is
evident
,
that
some
Mens
Preaching
as
well
as
others
not
Preaching
,
hath
lost
the
credit
of
their
Ministry
.
(
3.
)
Skill
to
divide
the
Word
aright
,
2
Tim.
2.15
.
And
this
consists
in
a
practical
Wisdom
upon
a
diligent
attendance
unto
the
Word
of
Truth
,
to
find
out
what
is
real
,
substantial
and
meet
food
for
the
Souls
of
the
Hearers
,
to
give
unto
all
sorts
of
persons
in
the
Church
that
which
is
their
proper
portion
.
And
this
requires
,
(
4.
)
A
prudent
and
diligent
consideration
of
the
state
of
the
Flock
,
over
which
any
Man
is
set
,
as
unto
their
strength
or
weakness
,
their
growth
or
defect
in
knowledge
(
the
measure
of
their
attainments
requiring
either
Milk
or
strong
Meat
;
)
their
Temptations
and
Duties
,
their
Spiritual
Decays
or
Thrivings
;
and
that
not
only
in
general
,
but
as
near
as
may
be
with
respect
unto
all
the
Individual
Members
of
the
Church
.
Without
a
due
regard
unto
these
things
,
Men
Preach
at
random
,
uncertainly
fighting
like
those
that
beat
the
Air.
Preaching
Sermons
not
designed
for
the
advantage
of
them
to
whom
they
are
Preached
;
insisting
on
general
Doctrines
not
levelled
to
the
condition
of
the
Auditory
;
speaking
what
Men
can
,
without
consideration
of
what
they
ought
,
are
things
that
will
make
Men
weary
of
Preaching
,
when
their
minds
are
not
influenced
with
outward
advantages
;
as
much
as
make
others
weary
in
hearing
of
them
.
And
,
(
5.
)
All
these
,
in
the
whole
discharge
of
their
Duty
are
to
be
constantly
accompanied
with
the
evidence
of
zeal
for
the
glory
of
God
,
and
compassion
for
the
Souls
of
Men.
Where
these
are
not
in
vigorous
exercise
,
in
the
Minds
and
Souls
of
them
that
Preach
the
Word
,
giving
a
Demonstration
of
themselves
unto
the
Consciences
of
them
that
hear
,
the
quickening
Form
,
the
Life
and
Soul
of
Preaching
is
lost
.
ALL
these
things
seem
common
,
obvious
and
universally
acknowledged
:
But
the
ruine
of
the
Ministery
of
the
most
for
the
want
of
them
,
or
from
notable
defects
in
them
,
is
,
or
may
be
no
less
evidently
known
.
And
the
very
naming
of
them
,
which
is
all
at
present
which
I
design
,
is
sufficient
to
evidence
how
great
a
necessity
there
is
incumbent
on
all
Pastors
of
Churches
,
to
give
themselves
unto
the
Word
and
Prayer
,
to
labour
in
the
Word
and
Doctrine
,
to
be
continually
intent
on
this
Work
,
to
engage
all
the
faculties
of
their
Souls
,
to
stir
up
all
their
Graces
and
Gifts
unto
constant
exercise
,
in
the
discharge
of
their
Duty
.
For
who
is
sufficient
for
these
things
.
And
as
the
consideration
of
them
is
sufficient
to
stir
up
all
Ministers
unto
fervent
Prayer
for
supplies
of
Divine
Aids
and
Assistance
,
for
that
Work
which
in
their
own
strength
they
can
no
way
answer
;
so
is
it
enough
to
warn
them
of
the
avoidance
of
all
things
that
would
give
them
a
Diversion
or
Avocation
from
the
constant
attendance
unto
the
discharge
of
it
.
WHEN
Men
undertake
the
Pastoral
Office
,
and
either
judge
it
not
their
Duty
to
Preach
,
or
are
not
able
so
to
do
,
or
attempt
it
only
at
some
solemn
Seasons
,
or
attend
unto
it
as
a
task
required
of
them
without
that
Wisdom
,
Skill
,
Diligence
,
Care
,
Prudence
,
Zeal
and
Compassion
,
which
are
required
thereunto
,
the
Glory
and
Use
of
the
Ministry
will
be
utterly
destroyed
.
2.
THE
Second
Duty
of
a
Pastor
towards
his
Flock
,
is
,
continual
fervent
Prayer
for
them
.
Give
our selves
unto
the
Word
and
Prayer
.
Without
this
,
no
Man
can
,
or
doth
Preach
to
them
as
he
ought
,
nor
perform
any
other
Duty
of
his
Pastoral
Office.
From
hence
may
any
Man
take
the
best
measure
of
the
discharge
of
his
Duty
towards
his
Flock
.
He
that
doth
constantly
,
diligently
,
fervently
Pray
for
them
,
will
have
a
Testimony
in
himself
of
his
own
sincerity
in
the
discharge
of
all
other
Pastoral
Duties
;
nor
can
he
voluntarily
omit
or
neglect
any
of
them
.
And
as
for
those
who
are
negligent
herein
,
be
their
Pains
,
Labour
and
Travel
in
other
Duties
,
never
so
great
,
they
may
be
influenced
from
other
Reasons
,
and
so
give
no
evidence
of
sincerity
in
the
discharge
of
their
Office.
In
this
constant
Prayer
for
the
Church
,
which
is
so
incumbent
on
all
Pastors
,
as
that
whatever
is
done
without
it
,
is
of
no
esteem
in
the
sight
of
Jesus
Christ
:
Respect
is
to
be
had
,
(
1.
)
Unto
the
Success
of
the
Word
,
unto
all
the
blessed
ends
of
it
among
them
.
These
are
no
less
than
the
improvement
and
strengthening
of
all
their
Graces
,
the
Direction
of
all
their
Duties
,
their
Edification
in
Faith
and
Love
,
with
the
entire
conduct
of
their
Souls
in
the
life
of
God
,
unto
the
enjoyment
of
him
.
To
Preach
the
Word
therefore
,
and
not
to
follow
it
with
constant
and
fervent
Prayer
for
its
success
,
is
to
dis-believe
its
use
,
neglect
its
end
,
and
to
cast
away
the
Seed
of
the
Gospel
at
random
.
(
2.
)
Unto
the
Temptations
that
the
Church
is
generally
exposed
unto
.
These
greatly
vary
,
according
unto
the
outward
circumstances
of
things
.
The
Temptations
in
general
that
accompany
a
State
of
outward
Peace
and
Tranquility
,
are
of
another
nature
,
than
those
that
attend
a
time
of
Trouble
,
Persecution
,
Distress
and
Poverty
.
And
so
it
is
as
unto
other
Occasions
and
Circumstances
.
These
the
Pastors
of
Churches
ought
diligently
to
consider
,
looking
on
them
as
the
means
and
ways
whereby
Churches
have
been
ruined
,
and
the
Souls
of
many
lost
for
ever
.
With
respect
unto
them
therefore
,
ought
their
Prayers
for
the
Church
to
be
fervent
.
(
3.
)
Unto
the
especial
State
and
condition
of
all
the
Members
,
so
far
as
it
is
known
unto
them
.
There
may
be
of
them
,
who
are
spiritually
sick
and
diseased
,
tempted
,
afflicted
,
bemisted
,
wandering
out
of
the
way
,
surprized
in
Sins
and
Miscarriages
,
disconsolate
and
troubled
in
Spirit
in
a
peculiar
manner
.
The
remembrance
of
them
all
ought
to
abide
with
them
,
and
to
be
continually
called
over
in
their
daily
Pastoral
Supplications
.
(
4.
)
Unto
the
presence
of
Christ
in
the
Assemblies
of
the
Church
,
with
all
the
blessed
Evidences
and
Testimonies
of
it
.
This
is
that
alone
which
gives
Life
and
Power
unto
all
Church
Assemblies
;
without
which
,
all
outward
Order
and
Forms
of
Divine
Worship
in
them
,
are
but
a
dead
Carcass
.
Now
this
presence
of
Christ
in
the
Assemblies
of
his
Church
,
is
by
his
Spirit
,
accompanying
all
Ordinances
of
Worship
with
a
gracious
Divine
Efficacy
,
evidencing
it self
by
blessed
Operations
on
the
Minds
and
Hearts
of
the
Congregation
.
This
are
Pastors
of
Churches
continually
to
Pray
for
,
and
they
will
do
so
,
who
understand
that
all
the
success
of
their
labours
,
and
all
the
acceptance
of
the
Church
with
God
in
their
Duties
,
do
depend
hereon
.
(
5.
)
To
their
preservation
in
Faith
,
Love
and
Fruitfulness
,
with
all
the
Duties
that
belong
unto
them
,
&c.
IT
were
much
to
be
desired
,
that
all
those
who
take
upon
them
this
Pastoral
Office
,
did
well
consider
and
understand
how
great
and
necessary
a
part
of
their
Work
and
Duty
doth
consist
in
their
continual
fervent
Prayer
for
their
Flocks
.
For
besides
that
it
is
the
only
instituted
way
,
whereby
,
they
may
by
virtue
of
their
Office
bless
their
Congregations
,
so
will
they
find
their
Hearts
and
Minds
in
and
by
the
discharge
of
it
,
more
and
more
filled
with
love
,
and
engaged
with
diligence
,
unto
all
other
Duties
of
their
Office
,
and
excited
unto
the
Exercise
of
all
Grace
towards
the
whole
Church
on
all
occasions
.
And
where
any
are
negligent
herein
,
there
is
no
Duty
which
they
perform
towards
the
Church
,
but
it
is
influenced
with
false
considerations
,
and
will
not
hold
weight
in
the
balance
of
the
Sanctuary
.
3.
THE
Administration
of
the
Seals
of
the
Covenant
is
committed
unto
them
as
the
Stewards
of
the
House
of
Christ
.
For
unto
them
the
Authoritative
Dispensation
of
the
Word
is
committed
,
whereunto
the
Administration
of
the
Seals
is
annexed
.
For
their
principal
end
is
,
the
peculiar
Confirmation
and
Application
of
the
Word
Preached
.
And
herein
there
are
three
things
that
they
are
to
attend
unto
.
(
1.
)
The
Times
and
Seasons
of
their
Administration
unto
the
Churches
Edification
,
especially
that
of
the
Lords
Supper
whose
frequency
is
enjoined
.
It
is
the
Duty
of
Pastors
to
consider
all
the
necessary
Circumstances
of
their
Administration
,
as
unto
Time
,
Place
,
Frequency
,
Order
and
Decency
.
(
2.
)
To
keep
severely
unto
the
Institution
of
Christ
,
as
unto
the
way
and
manner
of
their
Administration
.
The
gradual
introduction
of
uninstituted
Rites
and
Ceremonies
into
the
Church-Celebration
of
the
Ordinance
of
the
Lords
Supper
,
ended
at
length
in
the
Idolatry
of
the
Mass.
Herein
then
,
alone
,
and
not
in
bowing
,
cringing
,
and
vestments
,
lies
the
Glory
and
Beauty
of
these
Administrations
;
namely
,
that
they
are
compliant
with
,
and
expressive
of
the
Institution
of
Christ
;
nor
is
any
thing
done
in
them
,
but
in
express
obedience
unto
his
Authority
.
I
have
received
of
the
Lord
,
that
which
I
delivered
unto
you
,
saith
the
Apostle
in
this
case
,
1
Cor.
11.23
.
(
3.
)
To
take
care
that
these
holy
things
be
administred
only
unto
those
who
are
meet
and
worthy
,
according
unto
the
Rule
of
the
Gospel
.
Those
who
impose
on
Pastors
the
promiscuous
Administration
of
these
Divine
Ordinances
,
or
the
Application
of
the
Seals
unto
all
without
difference
,
do
deprive
them
of
one
half
of
their
Ministerial
Office
and
Duty
.
BUT
here
it
is
enquired
by
some
,
Whether
in
case
a
Church
have
no
Pastor
at
present
,
or
a
Teaching
Elder
with
Pastoral
Power
,
whether
it
may
not
delegate
and
appoint
the
Administration
of
these
especial
Ordinances
,
unto
some
Member
of
the
Church
at
this
or
that
season
,
who
is
meetly
qualified
for
the
outward
Administration
of
them
;
which
for
the
sake
of
some
I
shall
examine
.
1.
NO
Church
is
compleat
in
Order
without
Teaching
Officers
;
Ephes.
4.11
,
12.
1
Cor.
12.27
,
28.
A
CHURCH
not
compleat
in
Order
cannot
be
compleat
in
Administrations
;
because
the
Power
of
Administrations
depends
upon
the
Power
of
Order
proportionably
.
That
is
,
the
Power
of
the
Church
depends
upon
the
Being
of
the
Church
.
Hence
the
first
Duty
of
a
Church
without
Officers
,
is
to
obtain
them
according
to
Rule
.
And
to
endeavour
to
compleat
Administrations
,
without
an
antecedent
compleating
of
Order
,
is
contrary
unto
the
Mind
of
Christ
,
Act.
14.23
.
Tit.
1.5
.
That
thou
should'st
set
in
Order
the
things
that
are
wanting
,
and
Ordain
Elders
in
every
Church
.
The
practice
therefore
proposed
is
irregular
and
contrary
to
the
Mind
of
Christ
.
THE
Order
of
the
Church
is
Two
Fold
;
as
Essential
,
as
Organical
.
The
Order
of
the
Church
as
Essential
,
and
its
Power
thence
arising
,
is
,
First
for
its
Preservation
.
Secondly
for
its
Perfection
.
(
1.
)
For
its
Preservation
,
in
Admission
and
Exclusion
of
Members
.
(
2.
)
For
its
Perfection
,
in
the
Election
of
Officers
.
NO
part
of
this
Power
which
belongs
to
the
Church
as
essentially
considered
,
can
be
delegated
,
but
must
be
acted
by
the
whole
Church
.
They
cannot
delegate
Power
to
some
to
admit
Members
,
so
as
it
should
not
be
an
Act
of
the
whole
Church
.
They
cannot
delegate
Power
to
any
to
Elect
Officers
;
nor
any
thing
else
which
belongs
to
them
as
a
Church
essentially
.
The
Reason
is
;
Things
that
belong
unto
the
essence
of
any
thing
,
belong
unto
it
formally
as
such
,
and
so
cannot
be
transferred
.
THE
Church
therefore
cannot
delegate
the
Power
and
Authority
inquired
after
,
should
it
be
supposed
to
belong
to
the
Power
of
Order
,
as
the
Church
is
essentially
considered
;
which
yet
it
doth
not
.
IF
the
Church
may
delegate
or
substitute
others
for
the
discharge
of
all
Ordinances
whatsoever
,
without
Elders
or
Pastors
,
then
it
may
perfect
the
Saints
,
and
compleat
the
Work
of
the
Ministry
without
them
,
which
is
contrary
to
Ephes.
4.11
,
12.
and
Secondly
,
it
would
render
the
Ministry
only
convenient
,
and
not
absolutely
necessary
to
the
Church
;
which
is
contrary
to
the
Institution
of
it
.
A
PARTICULAR
Church
,
in
Order
,
as
Organical
,
is
the
adequate
subject
of
all
Ordinances
,
and
not
as
essential
;
because
as
essential
it
never
doth
nor
can
enjoy
all
Ordinances
,
namely
the
Ministry
in
particular
,
whereby
it
is
constituted
Organical
.
Yet
on
this
supposition
the
Church
as
essentially
considered
,
is
the
sole
adequate
subject
of
all
Ordinances
.
THOUGH
the
Church
be
the
only
Subject
,
it
is
not
the
only
Object
of
Gospel
Ordinances
;
but
that
is
various
.
For
instance
,
1.
THE
Preaching
of
the
Word
;
its
first
Object
is
the
World
,
for
Conversion
:
Its
next
,
Professors
,
for
Edification
.
2.
BAPTISM
;
It
s
only
Object
is
neither
the
World
nor
the
Members
of
a
Particular
Church
;
but
Professors
,
with
those
that
are
reckoned
to
them
by
Gods
Appointment
;
that
is
their
Infant
Seed
.
3.
THE
Supper
;
Its
Object
is
a
Particular
Church
only
,
which
is
acknowledged
;
and
may
be
proved
by
the
Institution
,
one
special
end
of
it
,
and
the
necessity
of
Discipline
thereon
depending
.
ORDINANCES
whereof
the
Church
is
the
only
Subject
and
the
only
Object
,
cannot
be
administred
Authoritatively
,
but
by
Officers
only
.
(
1.
)
Because
none
but
Christs
Stewards
have
Authority
in
and
towards
his
House
as
such
,
1
Cor.
4.1
.
1
Tim.
3.15
.
Matth.
24.25
.
(
2.
)
Because
it
is
an
Act
of
Office-Authority
to
represent
Christ
to
the
whole
Church
,
and
to
feed
the
whole
Flock
thereby
,
Act.
20.28
.
1
Pet.
5.2
.
THERE
are
no
footsteps
of
any
such
practice
among
the
Churches
of
God
,
who
walked
in
Order
;
neither
in
the
Scripture
,
nor
in
all
Antiquity
.
BUT
it
is
Objected
by
those
who
allow
this
Practice
,
That
if
the
Church
may
appoint
or
send
a
person
forth
to
Preach
,
or
appoint
a
Brother
to
Preach
unto
themselves
;
then
they
may
appoint
him
to
Administer
the
Ordinance
of
the
Supper
.
Answ.
HERE
is
a
mistake
in
the
Supposition
.
The
Church
,
that
is
the
Body
of
it
,
cannot
send
out
any
Brother
Authoritatively
to
Preach
.
Two
things
are
required
thereunto
;
Collation
of
Gifts
,
and
Communication
of
Office
;
neither
of
which
,
the
Church
under
that
consideration
can
do
to
one
that
is
sent
forth
.
But
where
God
gives
Gifts
by
his
Spirit
,
and
a
Call
by
his
Providence
,
the
Church
only
complies
therewith
;
not
in
communicating
Authority
to
the
person
,
but
in
praying
for
a
Blessing
upon
his
Work.
THE
same
is
the
case
in
desiring
a
Brother
to
Teach
among
them
.
The
Duty
is
moral
in
its
own
nature
;
the
Gifts
and
Call
are
from
God
alone
,
the
occasion
of
his
exercise
is
only
administred
by
the
Church
.
IT
is
farther
added
by
the
same
persons
,
that
,
If
a
Brother
,
or
one
who
is
a
Disciple
,
only
may
Baptize
,
then
he
may
also
Administer
the
Lords
Supper
,
being
desired
of
the
Church
.
Answ.
THE
supposition
is
not
granted
nor
proved
,
but
there
is
yet
a
difference
between
these
Ordinances
;
the
Object
of
one
being
Professors
as
such
at
large
;
the
Object
of
the
other
being
Professors
as
Members
of
a
Particular
Church
.
But
to
return
:
4.
IT
is
incumbent
on
them
to
preserve
the
Truth
or
Doctrine
of
the
Gospel
,
received
and
professed
in
the
Church
;
and
to
defend
it
against
all
opposition
.
This
is
one
principal
end
of
the
Ministry
,
one
principal
means
of
the
preservation
of
the
Faith
once
delivered
unto
the
Saints
.
This
is
committed
in
an
especial
manner
unto
the
Pastors
of
the
Churches
,
as
the
Apostle
frequently
and
emphatically
repeats
the
charge
of
it
unto
Timothy
,
and
in
him
unto
all
,
to
whom
the
Dispensation
of
the
Word
is
committed
,
1
Epist.
1.1
,
3
,
4.
Chap.
4.6
,
7
,
16.
Chap.
6.20
.
2
Epist.
1.14
,
22.
Chap.
3.14
,
15
,
16.
The
same
he
giveth
in
charge
unto
the
Elders
of
the
Church
of
Ephesus
,
Act.
20.28
,
29
,
30.
What
he
says
of
himself
,
that
the
Glorious
Gospel
of
the
blessed
God
was
committed
unto
his
Trust
,
1
Tim.
1.11
.
is
true
of
all
Pastors
of
Churches
according
to
their
measure
and
call
;
and
they
should
all
aim
at
the
Account
,
which
he
gives
of
his
Ministry
herein
;
I
have
fought
a
good
Fight
,
I
have
finished
my
Course
,
I
have
kept
the
Faith
,
2
Tim.
3.7
.
The
Church
is
the
Ground
and
Pillar
of
Truth
;
and
it
is
so
principally
in
its
Ministry
:
And
the
sinful
neglect
of
this
Duty
,
is
that
which
was
the
cause
of
most
of
the
pernicious
Heresies
and
Errors
that
have
infested
and
ruined
the
Church
.
Those
whose
Duty
it
was
to
preserve
the
Doctrine
of
the
Gospel
entire
in
the
publick
profession
of
it
,
have
many
of
them
spoken
perverse
things
to
draw
away
Disciples
after
them
.
Bishops
,
Presbyters
,
publick
Teachers
,
have
been
the
ring-leaders
in
Heresies
.
Wherefore
this
Duty
,
especially
at
this
time
,
when
the
fundamental
Truths
of
the
Gospel
are
on
all
sides
impugned
from
all
sorts
of
Adversaries
,
is
in
an
especial
manner
to
be
attended
unto
.
SUNDRY
things
are
required
hereunto
.
As
,
(
1.
)
A
clear
,
sound
comprehensive
knowledge
of
the
entire
Doctrine
of
the
Gospel
,
attained
by
all
means
useful
and
commonly
prescribed
unto
that
end
,
especially
diligent
study
of
the
Scripture
,
with
fervent
Prayer
for
Illumination
and
Understanding
.
Men
cannot
preserve
that
for
others
,
which
they
are
ignorant
of
themselves
.
Truth
may
be
lost
by
weakness
,
as
well
as
by
wickedness
.
And
the
defect
herein
in
many
is
deplorable
.
(
2.
)
Love
of
the
Truth
,
which
they
have
so
learned
and
comprehended
.
Unless
we
look
on
Truth
as
a
Pearl
,
as
that
which
is
valued
at
any
rate
,
bought
with
any
price
,
as
that
which
is
better
than
all
the
World
,
we
shall
not
endeavour
its
preservation
with
that
diligence
which
is
required
.
Some
are
ready
to
part
with
Truth
at
an
easie
rate
;
or
to
grow
indifferent
about
it
,
whereof
we
have
multitudes
of
examples
in
the
days
wherein
we
live
.
It
were
easie
to
give
instances
of
sundry
important
Evangelical
Truths
,
which
our
fore-fathers
in
the
Faith
contended
for
with
all
earnestness
,
and
were
ready
to
seal
with
their
Blood
,
which
are
now
utterly
disregarded
and
opposed
by
some
who
pretend
to
succeed
them
in
their
Profession
.
If
Ministers
have
not
a
sense
of
that
Power
of
Truth
in
their
own
Souls
,
and
a
taste
of
its
Goodness
,
the
discharge
of
this
Duty
is
not
to
be
expected
from
them
.
(
3.
)
A
consciencious
care
and
fear
of
giving
countenance
or
encouragement
unto
novel
Opinions
,
especially
such
as
oppose
any
Truth
,
of
whose
Power
and
Efficacy
,
Experience
hath
been
had
among
them
that
believe
.
Vain
curiosity
,
boldness
in
conjectures
,
and
readiness
to
vent
their
own
conceits
,
have
caused
no
small
trouble
and
damage
unto
the
Church
.
(
4.
)
Learning
and
ability
of
Mind
to
discern
and
disprove
the
oppositions
of
the
Adversaries
of
the
Truth
,
and
thereby
to
stop
their
Mouths
,
and
convince
gain-sayers
.
(
5.
)
The
solid
confirmation
of
the
most
important
Truths
of
the
Gospel
,
and
whereunto
all
others
are
resolved
in
their
▪
Teaching
and
Ministry
.
Men
may
,
and
do
oft-times
prejudice
,
yea
,
betray
the
Truth
,
by
the
weakness
of
their
Pleas
for
it
.
(
6.
)
A
diligent
watch
over
their
own
Flocks
,
against
the
crafts
of
Seducers
from
without
,
or
the
springing
up
of
any
bitter
root
of
error
among
themselves
.
(
7.
)
A
concurrent
Assistance
with
the
Elders
and
Messengers
of
other
Churches
,
with
whom
they
are
in
Communion
,
in
the
declaration
of
the
Faith
which
they
all
profess
;
whereof
we
must
treat
afterwards
more
at
large
.
IT
is
evident
what
Learning
,
Labour
,
Study
,
Pains
,
Ability
and
Exercise
of
the
rational
Faculties
,
are
ordinarily
required
unto
the
right
discharge
of
these
Duties
.
And
where
Men
may
be
useful
to
the
Church
in
other
things
,
but
are
defective
in
these
,
it
becomes
them
to
walk
and
act
both
circumspectly
and
humbly
,
frequently
desiring
and
adhering
unto
the
Advice
of
them
whom
God
hath
entrusted
with
more
Talents
and
greater
Abilities
.
5.
IT
belongs
unto
their
Charge
and
Office
,
diligently
to
labour
for
the
Conversion
of
Souls
unto
God.
The
ordinary
means
of
Conversion
is
left
unto
the
Church
,
and
its
Duty
it
is
to
attend
unto
it
.
Yea
,
one
of
the
principal
ends
of
the
Institution
and
Preservation
of
Churches
,
is
the
Conversion
of
Souls
;
and
where
there
are
no
more
to
be
Converted
,
there
shall
be
no
more
Church
on
the
Earth
.
To
enlarge
the
Kingdom
of
Christ
,
to
diffuse
the
Light
and
Savour
of
the
Gospel
,
to
be
subservient
unto
the
Calling
of
the
Elect
,
or
gathering
all
the
Sheep
of
Christ
into
his
Fold
,
are
things
that
God
designs
by
his
Churches
in
this
World.
Now
the
principal
instrumental
cause
of
all
these
,
is
the
Preaching
of
the
Word
;
and
this
is
committed
unto
the
Pastors
of
the
Churches
.
It
is
true
,
Men
may
be
,
and
often
are
Converted
unto
God
by
their
occasional
dispensation
of
the
Word
who
are
not
called
unto
Office
;
for
it
is
the
Gospel
it self
that
is
the
Power
of
God
unto
Salvation
,
by
whomsoever
it
is
Administred
,
and
it
hath
been
effectual
unto
that
end
,
even
in
the
necessary
occasional
teaching
of
Women
.
But
it
is
so
frequently
in
the
exercise
of
Spiritual
Gifts
,
by
them
who
are
not
stated
Officers
of
the
Church
,
1
Cor.
14.24
,
25.
Phil.
1.14
,
15
,
18.
1
Pet.
4.10
,
11.
But
yet
this
hinders
not
,
but
that
the
Administration
of
the
Glorious
Gospel
of
the
blessed
God
,
as
unto
all
the
ends
of
it
,
is
committed
unto
the
Pastors
of
the
Church
.
And
the
First
Object
of
the
Preaching
of
the
Gospel
,
is
the
World
,
or
the
Men
of
it
for
their
Conversion
.
And
it
is
so
in
the
Preaching
of
all
them
unto
whom
that
Work
is
committed
by
Christ
.
The
Work
of
the
Apostles
and
Evangelists
had
this
Order
in
it
.
First
,
they
were
to
make
Disciples
of
Men
,
by
the
Preaching
of
the
Gospel
unto
Conversion
,
and
this
was
their
principal
Work
,
as
Paul
testifieth
,
1
Cor.
1.17
.
And
herein
were
they
gloriously
instrumental
,
in
laying
the
foundation
of
the
Kingdom
of
Christ
all
the
World
over
.
The
Second
part
of
their
Work
,
was
,
to
teach
them
that
were
Converted
,
or
made
Disciples
,
to
do
,
and
observe
,
all
that
he
did
command
them
.
In
the
pursuit
of
this
part
of
their
Commission
,
they
gathered
the
Disciples
of
Christ
into
Churches
,
under
ordinary
Officers
of
their
own
.
And
although
the
Work
of
these
Ordinary
Officers
,
Pastors
,
and
Teachers
,
be
of
the
same
nature
with
theirs
,
yet
the
Method
of
it
is
changed
in
them
.
For
their
first
ordinary
Work
is
to
conduct
and
teach
all
the
Disciples
of
Christ
to
do
and
observe
all
things
appointed
by
him
;
that
is
to
Preach
unto
and
Watch
over
their
particular
Flocks
,
unto
whom
they
do
relate
.
But
they
are
not
hereby
discharged
from
an
interest
in
the
other
part
of
the
Work
in
Preaching
the
Word
unto
the
Conversion
of
Souls
.
They
are
not
indeed
bound
unto
the
Method
of
the
Apostles
and
Evangelists
;
yea
,
they
are
by
virtue
of
their
Office
,
ordinarily
excluded
from
it
.
After
a
Man
is
called
to
be
a
Pastor
of
a
particular
Church
,
it
is
not
his
Duty
to
leave
that
Church
,
and
go
up
and
down
to
Preach
for
the
Conversion
of
Strangers
.
It
is
not
,
I
say
,
ordinarily
so
,
for
many
cases
may
fall
out
wherein
the
Edification
of
any
particular
Church
is
to
give
way
unto
the
glory
of
Christ
,
with
respect
unto
the
calling
of
all
the
Members
of
the
Church
Catholick
.
But
in
the
discharge
of
the
Pastoral
Office
,
there
are
many
occasions
of
Preaching
the
Word
unto
the
Conversion
of
Souls
.
As
,
(
1.
)
When
any
that
are
Unconverted
do
come
into
the
Assemblies
of
the
Church
,
and
are
there
wrought
upon
by
the
Power
of
the
Word
,
whereof
we
have
experience
every
day
.
To
suppose
that
a
Man
at
the
same
time
,
and
in
the
same
place
Preaching
unto
one
Congregation
,
should
Preach
to
some
of
them
,
namely
those
that
are
of
the
Church
whereunto
he
relates
,
as
a
Minister
with
Ministerial
Authority
;
and
to
others
only
by
virtue
of
a
Spiritual
Gift
,
which
he
hath
received
,
is
that
which
no
Man
can
distinguish
in
his
own
Conscience
,
nor
is
there
any
colour
of
Rule
or
Reason
for
it
.
For
though
Pastors
,
with
respect
unto
their
whole
Office
,
and
all
the
Duties
of
it
,
whereof
many
can
have
the
Church
only
for
their
Object
,
are
Ministers
in
Office
unto
the
Church
,
and
so
Ministers
of
the
Church
;
yet
are
they
Ministers
of
Christ
also
;
and
by
him
it
is
,
and
not
by
the
Church
,
that
the
Preaching
of
the
Gospel
is
committed
unto
them
.
And
it
is
so
committed
,
as
that
by
virtue
of
their
Office
they
are
to
use
it
unto
all
its
ends
,
in
his
way
and
method
,
whereof
the
Conversion
of
Sinners
is
one
.
And
for
a
Man
to
conceive
of
himself
in
a
double
capacity
whilst
he
is
Preaching
to
the
same
Congregation
,
is
that
which
no
Mans
experience
can
reach
unto
.
(
2.
)
In
occasional
Preaching
in
other
places
,
whereunto
a
Pastor
of
a
Church
may
be
called
and
directed
by
Divine
Providence
.
For
,
although
we
have
no
concernment
in
the
figment
of
an
indelible
Character
accompanying
Sacred
Orders
;
yet
we
do
not
think
that
the
Pastoral
Office
is
such
a
thing
as
a
Man
must
leave
behind
him
every
time
he
goes
from
home
;
or
that
it
is
in
his
own
power
,
or
in
the
power
of
all
Men
in
the
World
,
to
devest
him
of
it
,
unless
he
be
dismissed
or
deposed
from
it
by
Christ
himself
,
through
the
Rule
of
his
Word
.
Where-ever
a
true
Minister
Preacheth
,
he
Preacheth
as
a
Minister
;
for
,
as
such
the
Administration
of
the
Gospel
is
committed
unto
him
,
as
unto
all
the
ends
of
it
;
whereof
,
the
chief
as
was
said
,
is
the
Conversion
of
Souls
.
Yea
,
of
such
weight
is
it
,
that
the
Conveniency
and
Edification
of
particular
Churches
,
ought
to
give
place
unto
it
.
When
therefore
there
are
great
Opportunities
,
and
providential
Calls
for
the
Preaching
of
the
Gospel
unto
the
Conversion
of
Souls
,
and
the
Harvest
being
great
there
are
not
Labourers
sufficient
for
it
;
it
is
lawful
,
yea
,
it
is
the
Duty
of
Pastors
of
particular
Churches
,
to
leave
their
constant
attendance
on
their
Pastoral
Charge
in
those
Churches
,
at
least
for
a
Season
,
to
apply
themselves
unto
the
more
publick
Preaching
of
the
Word
unto
the
Conversion
of
the
Souls
of
Men.
Nor
will
any
particular
Church
be
unwilling
hereunto
,
which
understands
that
even
the
whole
end
of
particular
Churches
is
but
the
Edification
of
the
Church
Catholick
;
and
that
their
good
and
advantage
is
to
give
place
unto
that
of
the
Glory
of
Christ
in
the
whole
.
The
good
Shepherd
will
leave
the
Ninety
and
Nine
Sheep
,
to
seek
after
one
that
wanders
;
and
we
may
certainly
leave
a
few
for
a
season
,
to
seek
after
a
great
multitude
of
wanderers
,
when
we
are
called
thereunto
by
Divine
Providence
.
And
I
could
heartily
wish
that
we
might
have
a
trial
of
it
at
this
time
.
THE
Ministers
who
have
been
most
celebrated
,
and
that
deservedly
in
the
last
Ages
,
in
this
and
the
neighbour
Nations
,
have
been
such
as
whose
Ministry
God
made
eminently
successful
unto
the
Conversion
of
Souls
.
To
affirm
that
they
did
not
do
their
work
as
Ministers
and
by
virtue
of
their
Minsterial
Office
,
is
to
cast
away
the
Crown
,
and
destroy
the
principal
glory
of
the
Ministry
.
For
my
own
part
,
if
I
did
not
think
my self
bound
to
Preach
as
a
Minister
,
and
as
a
Minister
Authorized
in
all
places
,
and
on
all
occasions
when
I
am
called
thereunto
,
I
think
I
should
never
Preach
much
more
in
this
World.
Nor
do
I
know
at
all
what
Rule
they
walk
by
,
who
continue
publick
constant
Preaching
for
many
years
,
and
yet
neither
desire
nor
design
to
be
called
unto
any
Pastoral
Office
,
in
the
Church
.
But
I
must
not
here
insist
on
the
debate
of
these
things
.
6.
IT
belongs
unto
Men
on
the
account
of
their
Pastoral
Office
,
to
be
ready
,
willing
,
and
able
,
to
comfort
,
relieve
and
refresh
those
that
are
tempted
,
tossed
,
wearied
with
fears
and
grounds
of
disconsolation
in
times
of
trial
and
desertion
.
The
Tongue
of
the
Learned
is
required
in
them
,
that
they
should
know
how
to
speak
a
word
in
Season
unto
him
that
is
weary
.
One
excellent
qualification
of
our
Lord
Jesus
Christ
,
in
the
Discharge
of
his
Priestly
Office
now
in
Heaven
,
is
,
That
he
is
touched
with
a
sense
of
our
Infirmities
,
and
knows
how
to
succour
them
that
are
tempted
.
His
whole
Flock
in
this
World
,
are
a
company
of
tempted
ones
.
His
own
Life
on
the
Earth
,
he
calls
the
time
of
his
Temptation
.
And
those
who
have
the
charge
of
his
Flock
under
him
,
ought
to
have
a
sense
of
their
Infirmities
,
and
endeavour
in
an
especial
manner
to
succour
them
that
are
tempted
.
But
amongst
them
,
there
are
some
always
that
are
cast
under
darkness
and
disconsolations
in
a
peculiar
manner
;
some
at
the
entrance
of
their
Conversion
unto
God
,
whilst
they
have
a
deep
sense
of
the
terrour
of
the
Lord
,
the
sharpness
of
Conviction
,
and
the
uncertainty
of
their
Condition
.
Some
are
relapsed
into
Sin
or
omissions
of
Duties
;
some
under
great
,
sore
and
lasting
Afflictions
;
some
upon
pressing
,
urgent
,
particular
Occasions
;
some
on
Sovereign
,
Divine
Desertions
;
some
through
the
buffetings
of
Satan
,
and
the
injections
of
blasphemous
Thoughts
into
their
Minds
,
with
many
other
occasions
of
an
alike
nature
.
Now
the
Troubles
,
Disconsolations
,
Dejections
and
Fears
that
arise
in
the
Minds
of
Persons
in
these
Exercises
and
Temptations
,
are
various
,
oftentimes
urged
and
fortified
with
subtil
arguing
,
and
fair
pretences
,
perplexing
the
Souls
of
Men
almost
to
Despair
and
Death
.
It
belongs
unto
the
Office
and
Duty
of
Pastors
.
1.
TO
be
able
rightly
to
understand
the
various
cases
that
will
occurr
of
this
kind
,
from
such
principles
and
grounds
of
Truth
and
Experience
,
as
will
bear
a
just
confidence
in
a
prudent
Application
unto
the
Relief
of
them
concerned
.
The
Tongue
of
the
Learned
to
know
how
to
speak
a
Word
in
Season
to
him
that
is
weary
.
It
will
not
be
done
by
a
collection
and
determination
of
cases
,
which
yet
is
useful
it
its
place
.
For
hardly
shall
we
meet
with
two
cases
of
this
kind
,
that
will
exactly
be
determined
by
the
same
Rule
;
all
manner
of
Circumstances
giving
them
variety
.
But
a
Skill
,
Understanding
and
Experience
in
the
whole
nature
of
the
Work
of
the
Spirit
of
God
on
the
Souls
of
Men
;
of
the
Conflict
that
is
between
the
Flesh
and
the
Spirit
;
of
the
Methods
and
Wiles
of
Satan
,
of
the
Wiles
of
Principalities
and
Powers
or
wicked
Spirits
in
high
places
;
of
the
Nature
,
and
Effects
and
Ends
of
Divine
Desertions
,
with
Wisdom
to
make
Application
out
of
such
Principles
,
of
fit
Medicines
and
Remedies
unto
every
Sore
and
Distemper
,
are
required
hereunto
.
These
things
are
by
some
despised
,
by
some
neglected
,
by
some
looked
after
only
in
stated
cases
of
Conscience
;
in
which
Work
it
is
known
that
some
have
horribly
debauched
their
own
Consciences
and
others
,
to
the
scandal
and
ruine
of
Religion
,
so
far
as
they
have
prevailed
.
But
not
to
dispute
how
far
such
helps
as
Books
written
of
cases
of
Conscience
,
may
be
useful
herein
,
which
they
may
be
greatly
unto
those
who
know
how
to
use
them
aright
;
the
proper
ways
whereby
Pastors
and
Teachers
must
obtain
this
Skill
and
Understanding
,
is
,
by
diligent
study
of
the
Scriptures
,
Meditation
thereon
,
fervent
Prayer
,
Experience
of
Spiritual
Things
,
and
Temptations
in
their
own
Souls
,
with
a
prudent
observation
of
the
manner
of
Gods
dealing
with
others
,
and
the
ways
of
the
opposition
made
to
the
Work
of
his
Grace
in
them
.
Without
these
things
all
pretences
unto
this
Ability
and
Duty
of
the
Pastoral
Office
are
vain
;
whence
it
is
,
that
the
whole
Work
of
it
is
much
neglected
.
2.
TO
be
ready
and
willing
to
attend
unto
the
especial
cases
that
may
be
brought
unto
them
,
and
not
to
look
on
them
as
unnecessary
Diversions
;
whereas
a
due
Application
unto
them
,
is
a
principal
part
of
their
Office
and
Duty
.
To
discountenance
,
to
discourage
any
from
seeking
relief
in
perplexities
of
this
nature
,
to
carry
it
towards
them
with
a
seeming
moroseness
and
unconcernedness
,
is
to
turn
that
which
is
Lame
out
of
the
way
,
to
push
the
Diseased
,
and
not
at
all
to
express
the
care
of
Christ
towards
his
Flock
,
Isa.
40.11
.
Yea
,
it
is
their
Duty
to
hearken
after
them
who
may
be
so
exercised
,
to
seek
them
out
,
to
give
them
their
Counsel
and
Directions
on
all
occasions
.
3.
TO
bear
patiently
and
tenderly
with
the
weakness
,
ignorance
,
dulness
,
slowness
to
believe
and
receive
satisfaction
,
yea
,
it
may
be
,
Impertinencies
in
them
that
are
so
tempted
.
These
things
will
abound
amongst
them
,
partly
from
their
natural
Infirmities
,
many
being
weak
,
and
perhaps
froward
;
but
especially
from
the
nature
of
their
Temptations
,
which
are
suited
to
disorder
and
disquiet
their
Minds
,
to
fill
them
with
perplexed
Thoughts
,
and
to
make
them
jealous
of
every
thing
wherein
they
are
spiritually
concerned
.
And
if
much
patience
,
meekness
and
condescention
,
be
not
exercised
towards
them
,
they
are
quickly
turned
out
of
the
way
.
IN
the
discharge
of
the
whole
Pastoral
Office
,
there
is
not
any
Thing
or
Duty
that
is
of
more
importance
,
nor
wherein
the
Lord
Jesus
Christ
is
more
concerned
,
nor
more
eminently
suited
unto
the
nature
of
the
Office
it self
,
than
this
is
.
But
,
whereas
it
is
a
Work
or
Duty
,
which
because
of
the
Reasons
mentioned
,
must
be
accompanied
with
the
exercise
of
Humility
,
Patience
,
Self-denial
and
Spiritual
Wisdom
,
with
Experience
,
with
wearisome
Diversions
from
other
occasions
;
those
who
had
got
of
old
the
conduct
of
the
Souls
of
Men
into
their
management
,
turned
this
whole
part
of
their
Office
and
Duty
into
an
Engine
they
called
Articular
Confession
,
whereby
they
wrested
the
Consciences
of
Christians
to
the
promotion
of
their
own
Ease
,
Wealth
,
Authority
,
and
oft-times
to
worse
ends
.
7.
A
compassionate
suffering
,
with
all
the
Members
of
the
Church
in
all
their
trials
and
troubles
,
whether
internal
,
or
external
,
belongs
unto
them
in
the
discharge
of
their
Office.
Nor
is
there
any
thing
that
renders
them
more
like
unto
Jesus
Christ
,
whom
to
represent
unto
the
Church
,
is
their
principal
Duty
.
The
view
and
consideration
by
Faith
of
the
Glory
of
Christ
in
his
compassion
with
his
suffering
Members
,
is
the
principal
spring
of
Consolation
unto
the
Church
in
all
its
Distresses
.
And
the
same
Spirit
,
the
same
Mind
herein
,
ought
,
according
to
their
measure
,
to
be
in
all
that
have
the
Pastoral
Office
committed
unto
them
.
So
the
Apostle
expresseth
it
in
himself
:
Who
is
weak
,
and
I
am
not
weak
?
Who
is
offended
,
and
I
burn
not
?
2
Cor.
11.29
.
And
unless
this
compassion
and
goodness
do
run
through
the
discharge
of
their
whole
Office
,
Men
cannot
be
said
to
be
Evangelical
Shepherds
,
nor
the
Sheep
said
in
any
sense
to
be
their
own
.
For
those
who
pretend
unto
the
Pastoral
Office
,
to
live
,
it
may
be
,
in
wealth
and
pleasure
,
regardless
of
the
Sufferings
and
Temptations
of
their
Flock
,
or
of
the
poor
of
it
;
or
related
unto
such
Churches
,
as
wherein
it
is
impossible
that
they
should
so
much
as
be
acquainted
with
the
state
of
the
greatest
part
of
them
,
is
not
answerable
unto
the
institution
of
their
Office
,
nor
to
the
design
of
Christ
therein
.
8.
CARE
of
the
Poor
,
and
visitation
of
the
Sick
,
are
parts
of
this
Duty
,
commonly
known
,
though
commonly
neglected
.
9.
THE
principal
care
of
the
Rule
of
the
Church
is
incumbent
on
the
Pastors
of
it
.
This
is
the
second
general
head
of
the
Power
and
Duty
of
this
Office
,
whereunto
many
things
in
particular
do
belong
.
But
because
I
shall
treat
afterwards
of
the
Rule
of
the
Church
by
it self
distinctly
,
I
shall
not
here
insist
upon
it
.
10.
THERE
is
a
Communion
to
be
observed
among
all
the
Churches
of
the
same
Faith
and
Profession
in
any
Nation
.
Wherein
it
doth
consist
,
and
what
is
required
thereunto
,
shall
be
afterwards
declared
.
The
principal
care
hereof
,
unto
the
Edification
of
the
Churches
,
is
incumbent
on
the
Pastors
of
them
.
Whether
it
be
exercised
by
Letters
of
mutual
advice
,
of
congratulation
or
consolation
,
or
in
testimony
of
Communion
with
those
who
are
called
to
Office
in
them
,
or
whether
it
be
by
convening
in
Synods
for
consultation
of
their
joint
concernments
,
(
which
things
made
up
a
great
part
of
the
Primitive
Ecclesiastical
Polity
;
)
their
Duty
it
is
to
attend
unto
it
,
and
to
take
care
of
it
.
11.
THAT
wherewith
I
shall
close
these
few
instances
of
the
Pastoral
Charge
and
Duty
,
is
,
that
without
which
all
the
rest
will
neither
be
useful
unto
Men
,
nor
be
accepted
with
the
great
Shepherd
Christ
Jesus
.
And
that
is
an
humble
,
holy
,
exemplary
conversation
in
all
Godliness
and
Honesty
.
The
Rules
and
Precepts
of
the
Scripture
,
the
Examples
of
Christ
and
his
Apostles
,
with
that
of
the
Bishops
or
Pastors
of
the
Primitive
Churches
,
and
the
nature
of
the
thing
it self
,
with
the
Religion
which
we
do
profess
,
do
undeniably
prove
this
Duty
to
be
necessary
and
indispensable
in
a
Gospel
Ministry
.
It
were
an
easie
thing
to
fill
up
a
Volume
with
ancient
Examples
unto
this
purpose
;
with
Testimonies
of
the
Scripture
and
first
Writers
among
Christians
,
with
Examples
of
publick
and
private
miscarriages
herein
,
with
evident
demonstration
,
that
the
ruine
of
Christian
Religion
in
most
Nations
where
it
hath
been
professed
,
and
so
of
the
Nations
themselves
,
hath
proceeded
from
the
Ambition
,
Pride
,
Luxury
,
Vncleanness
,
Profaneness
,
and
otherways
vitious
Conversations
of
those
who
have
been
called
the
Clergy
.
And
in
daily
observation
,
it
is
a
thing
written
with
the
Beams
of
the
Sun
,
that
whatever
else
be
done
in
Churches
,
if
the
Pastors
of
them
or
those
who
are
so
esteemed
,
are
not
Exemplary
in
Gospel
Obedience
and
Holiness
,
Religion
will
not
be
carried
on
and
improved
among
the
people
,
If
Persons
,
light
or
prophane
in
their
Habits
,
Garbs
and
Converse
,
corrupt
in
their
Communication
,
Unsavoury
and
Barren
as
unto
Spiritual
Discourse
;
if
such
as
are
Covetous
,
Oppressive
and
Contentious
;
such
as
are
negligent
in
holy
Duties
in
their
own
Families
,
and
so
cannot
stir
up
others
unto
diligence
therein
;
much
more
,
if
such
as
are
openly
sensual
,
vitious
and
debauched
;
are
admitted
into
this
Office
,
we
may
take
our
leave
of
all
the
Glory
and
Power
of
Religion
,
among
the
people
committed
unto
their
charge
.
TO
handle
this
property
or
adjunct
of
the
Pastoral
Office
,
it
were
necessary
distinctly
to
consider
and
explain
all
the
Qualifications
assigned
by
the
Apostle
as
necessary
unto
Bishops
and
Elders
,
evidenced
as
previously
necessary
unto
the
orderly
Call
of
them
unto
this
Office
,
1
Tim.
3.2
,
3
,
4
,
5
,
6
,
7.
Tit.
2.6
,
7
,
8
,
9.
which
is
a
Work
not
consistent
with
my
present
design
to
engage
in
.
THESE
are
some
Instances
of
the
things
wherein
the
Office-Duty
of
Pastors
of
the
Church
doth
consist
.
They
are
but
some
of
them
,
and
those
only
proposed
,
not
pursued
and
pressed
with
the
consideration
of
all
those
particular
Duties
,
with
the
manner
of
their
performance
,
way
of
management
,
motives
and
enforcements
,
defects
and
causes
of
them
,
which
would
require
a
large
Discourse
.
These
may
suffice
unto
our
present
purpose
;
and
we
may
derive
from
them
the
ensuing
brief
considerations
.
1.
A
DUE
meditation
and
view
of
these
things
,
as
proposed
in
the
Scripture
,
is
enough
to
make
the
wisest
,
the
best
of
Men
,
and
the
most
diligent
in
the
discharge
of
the
Pastoral
Office
,
to
cry
out
with
the
Apostle
,
and
who
is
sufficient
for
these
things
?
This
will
make
them
look
well
to
their
Call
and
Entrance
into
this
Office
,
as
that
alone
which
will
bear
them
out
and
justify
them
in
the
susception
of
it
.
For
no
sense
of
insufficiency
can
utterly
discourage
any
in
the
undertaking
of
a
Work
,
which
he
is
assured
that
the
Lord
Christ
calls
him
unto
.
For
where
he
calls
to
a
Duty
,
he
gives
competent
strength
for
the
performance
of
it
.
And
when
we
say
,
Under
a
deep
sense
of
our
own
weakness
,
who
is
sufficient
for
these
things
;
he
doth
say
,
My
Grace
is
sufficient
for
you
.
2.
ALTHOUGH
all
the
things
mentioned
,
do
plainly
,
evidently
and
undeniably
belong
unto
the
discharge
of
the
Pastoral
Office
,
yet
in
point
of
Fact
we
find
by
the
Success
,
that
they
are
very
little
considered
by
the
most
that
seek
after
it
.
And
the
present
Ruine
of
Religion
,
as
unto
its
Power
,
Beauty
and
Glory
in
all
places
,
ariseth
principally
from
this
cause
,
that
Multitudes
of
those
who
undertake
this
Office
,
are
neither
in
any
measure
fit
for
it
,
nor
do
either
conscientiously
attend
unto
,
or
diligently
perform
the
Duties
that
belong
unto
it
.
It
ever
was
,
and
every
will
be
true
in
general
;
like
Priest
,
like
People
.
3.
WHEREAS
the
account
which
is
to
be
given
of
this
Office
,
and
the
discharge
of
it
at
the
last
day
unto
Jesus
Christ
,
the
consideration
whereof
had
a
mighty
influence
upon
the
Apostles
themselves
,
and
all
the
Primitive
Pastors
of
the
Churches
,
is
frequently
proposed
unto
us
,
and
many
warnings
given
us
thereon
in
the
Scripture
;
yet
it
is
apparent
they
are
but
few
who
take
it
into
due
consideration
.
In
the
great
day
of
Christs
Visitation
,
he
will
proceed
on
such
Articles
as
those
here
laid
down
,
and
others
expressed
in
the
Scripture
,
and
not
at
all
on
those
which
are
now
enquired
upon
in
our
Episcopal
Visitations
.
And
if
they
may
be
minded
of
their
true
interest
and
concern
,
whilst
they
possess
the
places
they
hold
in
the
Church
,
without
offence
,
I
would
advise
them
to
conform
their
Enquiries
in
their
Visitations
,
unto
those
,
which
they
cannot
but
know
the
Lord
Christ
will
make
in
the
great
day
of
his
Visitation
,
which
doth
approach
:
This
I
think
but
reasonable
.
In
the
mean
time
,
for
those
who
desire
to
give
up
their
account
with
joy
and
confidence
,
and
not
with
grief
and
confusion
;
it
is
their
Wisdom
and
Duty
continually
to
bear
in
Mind
what
it
is
that
the
Lord
Christ
requires
of
them
in
the
discharge
of
their
Office.
To
take
Benefices
,
to
perform
legal
▪
Duties
by
themselves
or
others
,
is
not
fully
compliant
with
what
Pastors
of
Churches
are
called
unto
.
4.
IT
is
manifest
also
from
hence
,
how
inconsistent
it
is
with
this
Office
,
and
the
due
discharge
of
it
,
for
any
one
Man
to
undertake
the
relation
of
a
Pastor
unto
more
Churches
than
one
,
especially
if
far
distant
from
one
another
.
An
evil
this
is
,
like
that
of
Mathematical
Prognostications
at
Rome
,
always
condemned
and
always
retained
.
But
one
view
of
the
Duties
incumbent
on
each
Pastor
,
and
of
whose
diligent
performance
he
is
to
give
an
account
at
the
last
day
,
will
discard
this
practice
from
all
approbation
in
the
Minds
of
them
that
are
sober
.
However
,
it
is
as
good
to
have
Ten
Churches
at
once
,
as
having
but
one
,
never
to
discharge
the
Duty
of
a
Pastor
towards
it
.
5.
ALL
Churches
may
do
well
to
consider
the
weight
and
burden
that
lies
upon
their
Pastors
and
Teachers
,
in
the
discharge
of
their
Office
,
that
they
may
be
constant
in
fervent
Prayers
and
Supplications
for
them
;
as
also
to
provide
,
what
lies
in
them
,
that
they
may
be
without
trouble
and
cares
about
the
things
of
this
Life
.
6.
THERE
being
so
many
Duties
necessary
unto
the
discharge
of
their
Office
,
and
those
of
such
various
sorts
and
kinds
,
as
to
require
various
Gifts
and
Abilities
unto
their
due
performance
,
it
seems
very
difficult
to
find
a
concurrence
of
them
in
any
own
person
,
in
any
considerable
degree
,
so
as
that
it
is
hard
to
conceive
how
the
Office
it self
should
be
duly
discharged
.
I
answer
,
(
1.
)
The
end
both
of
the
Office
,
and
of
the
discharge
of
it
,
is
the
due
Edification
of
the
Church
:
This
therefore
gives
them
their
measure
.
Where
that
is
attained
,
the
Office
is
duly
discharged
,
though
the
Gifts
whereby
Men
are
enabled
thereunto
,
be
not
eminent
.
(
2.
)
Where
a
Man
is
called
unto
this
Office
,
and
applieth
himself
sincerely
unto
the
due
discharge
of
it
,
if
he
be
evidently
defective
with
respect
to
any
especial
Duty
or
Duties
of
it
,
that
defect
is
to
be
supplied
by
calling
any
other
unto
his
Assistance
in
Office
,
who
is
qualified
to
make
that
supply
unto
the
Edification
of
the
Church
.
And
the
like
must
be
said
concerning
such
Pastors
,
as
through
Age
or
Bodily
weakness
are
disabled
from
attendance
unto
any
part
of
their
Duty
;
for
still
the
Edification
of
the
Church
is
that
,
which
in
all
these
things
,
is
in
the
first
place
to
be
provided
for
.
7.
IT
may
be
enquired
,
what
is
the
State
of
those
Churches
,
and
what
Relation
,
with
respect
unto
Communion
,
we
ought
to
have
unto
them
whose
Pastors
are
evidently
defective
in
,
or
neglective
of
these
things
,
so
as
that
they
are
not
in
any
competent
measure
attended
unto
.
And
we
may
in
particular
instance
in
the
first
and
the
last
of
the
Pastoral
Duties
before
insisted
on
.
Suppose
a
Man
be
no
way
able
to
Preach
the
Word
unto
the
Edification
of
them
that
are
pleaded
to
be
his
Flock
;
or
having
any
ability
,
yet
doth
not
,
will
not
give
himself
unto
the
Word
and
Prayer
,
or
not
labour
in
the
Word
and
Doctrine
,
unto
the
great
prejudice
of
Edification
:
And
suppose
the
same
Person
be
openly
defective
,
as
unto
an
exemplary
Conversation
,
and
on
the
contrary
,
layeth
the
stumbling
block
of
his
own
Sins
and
Follies
before
the
eyes
of
others
;
what
shall
we
judge
of
his
Ministry
,
and
of
the
state
of
that
Church
whereof
he
is
a
constituent
part
,
as
its
Ruler
?
I
Answer
,
1.
I
DO
not
believe
it
is
in
the
power
of
any
Church
really
to
conferr
the
Pastoral
Office
by
virtue
of
any
Ordination
whatever
,
unto
any
who
are
openly
and
evidently
destitute
of
all
those
previous
Qualifications
which
the
Scripture
requireth
in
them
who
are
to
be
called
unto
this
Office.
There
is
indeed
a
Latitude
to
be
allowed
in
judging
of
them
in
times
of
necessity
and
great
penury
of
able
Teachers
;
so
that
Persons
in
holy
Ministry
,
design
the
Glory
of
God
and
the
Edification
of
the
Church
,
according
to
their
Ability
.
But
otherwise
there
is
a
nullity
in
the
pretended
Office.
2.
WHERE
any
such
are
admitted
through
ignorance
or
mistake
,
or
the
Usurpation
of
undue
Power
over
Churches
,
in
imposing
Ministers
on
them
,
there
is
not
an
absolute
nullity
in
their
Administrations
,
until
they
are
discovered
and
convicted
by
the
Rule
and
Law
of
Christ
.
But
if
on
evidence
hereof
,
the
people
will
voluntarily
adhere
unto
them
,
they
are
partakers
of
their
Sins
,
and
do
what
in
them
lies
to
Vn-Church
themselves
.
3.
WHERE
such
Persons
are
by
any
means
placed
as
Pastors
in
or
over
any
Churches
,
and
there
is
no
way
for
the
Removal
or
Reformation
,
it
is
Lawful
unto
,
it
is
the
Duty
of
every
one
who
takes
care
of
his
own
Edification
and
Salvation
,
to
withdraw
from
the
Communion
of
such
Churches
,
and
to
join
with
such
as
wherein
Edification
is
better
provided
for
.
For
,
whereas
this
is
the
sole
end
of
Churches
,
of
all
their
Offices
,
Officers
and
Administrations
;
it
is
the
highest
folly
to
imagine
that
any
Disciple
of
Christ
,
can
be
,
or
is
obliged
by
his
Authority
to
abide
in
the
Communion
of
such
Churches
,
without
seeking
Relief
in
the
ways
of
his
Appointment
,
wherein
that
end
is
utterly
overthrown
.
4.
WHERE
the
generality
of
Churches
in
any
kind
of
Association
are
headed
by
Pastors
defective
in
these
things
,
in
the
matter
declared
,
there
all
publick
Church-Reformation
is
morally
impossible
;
and
it
is
the
Duty
of
private
Men
to
take
care
of
their
own
Souls
,
let
Churches
and
Church-men
say
what
they
please
.
SOME
few
things
may
yet
be
enquired
into
,
with
reference
unto
the
Office
of
a
Pastor
in
the
Church
:
As
,
1.
WHETHER
a
Man
may
be
ordained
a
Pastor
or
a
Minister
,
without
Relation
unto
any
particular
Church
,
so
as
to
be
invested
with
Office-Power
thereby
.
IT
is
usually
said
,
that
a
Man
may
be
Ordained
a
Minister
unto
,
or
of
the
Catholick
Church
,
or
to
Convert
Infidels
,
although
he
be
not
related
unto
any
particular
Flock
or
Congregation
.
I
SHALL
not
at
present
discuss
sundry
things
about
the
power
and
way
of
Ordination
which
influence
this
Controversy
,
but
only
speak
briefly
unto
the
thing
it self
:
And
,
1.
IT
is
granted
,
that
a
Man
endowed
with
Spiritual
Gifts
for
the
Preaching
of
the
Gospel
,
may
be
set
apart
by
Fasting
and
Prayer
unto
that
Work
,
when
he
may
be
orderly
called
unto
it
in
the
Providence
of
God.
For
,
(
1.
)
Such
an
one
hath
a
Call
unto
it
materially
in
the
Gifts
which
he
hath
received
,
warranting
him
unto
the
exercise
of
them
for
the
Edification
of
others
,
as
he
hath
occasion
,
1
Pet.
4.10
,
11.
1
Cor.
14.12
.
Setting
apart
unto
an
important
Work
by
Prayer
is
a
moral
Duty
,
and
useful
in
Church
Affairs
in
an
especial
manner
,
Act.
13.12
.
(
2.
)
A
publick
Testimony
unto
the
Approbation
of
a
Person
undertaking
the
Work
of
Preaching
,
is
necessary
.
(
1.
)
Unto
the
Communion
of
Churches
,
that
he
may
be
received
in
any
of
them
as
is
occasion
;
of
which
sort
were
the
Letters
of
Recommendation
in
the
Primitive
Church
,
1
Cor.
16.3
.
2
Cor.
3.1
.
3
Joh.
9.
(
2.
)
Unto
the
safety
of
them
,
amongst
whom
he
may
exercise
his
Gifts
,
that
they
be
not
imposed
on
by
false
Teachers
or
Seducers
.
Nor
would
the
Primitive
Church
allow
,
nor
is
it
allowable
in
the
Communion
of
Churches
,
that
any
Person
not
so
testified
unto
,
not
so
sent
and
warranted
,
should
undertake
constantly
to
Preach
the
Gospel
.
2.
SUCH
Persons
so
set
apart
and
sent
,
may
be
esteemed
Ministers
in
the
general
notion
of
the
Word
,
and
may
be
useful
in
the
calling
and
planting
of
Churches
,
wherein
they
may
be
instated
in
the
Pastoral
Office.
This
was
Originally
the
Work
of
Evangelists
,
which
Office
being
ceased
in
the
Church
,
(
as
shall
be
proved
elsewhere
)
the
Work
may
be
supplied
by
Persons
of
this
sort
.
3.
NO
Church
whatever
hath
power
to
Ordain
Men
Ministers
for
the
Conversion
of
Infidels
.
Since
the
Cessation
of
extraordinary
Officers
and
Offices
,
the
care
of
that
Work
is
devolved
meerly
on
the
providence
of
God
,
being
left
without
the
verge
of
Church-Institutions
.
God
alone
can
send
and
warrant
Men
for
the
undertaking
of
that
Work.
Nor
can
any
Man
know
,
or
be
satisfied
in
a
Call
unto
that
Work
,
without
some
previous
guidance
of
Divine
Providence
leading
him
thereunto
.
It
is
indeed
the
Duty
of
all
the
ordinary
Ministers
of
the
Church
,
to
diffuse
the
knowledge
of
Christ
and
the
Gospel
unto
the
Heathen
and
Infidels
,
among
whom
,
or
near
unto
whom
their
Habitation
is
cast
;
and
they
have
all
manner
of
Divine
Warranty
for
their
so
doing
;
as
many
worthy
Persons
have
done
effectually
in
New
England
.
And
it
is
the
Duty
of
every
true
Christian
,
who
may
be
cast
among
them
by
the
providence
of
God
,
to
instruct
them
according
unto
his
Ability
in
the
knowledge
of
the
Truth
:
But
it
is
not
in
the
power
of
any
Church
,
or
any
sort
of
ordinary
Officers
,
to
Ordain
a
Person
unto
the
Office
of
the
Ministry
for
the
Conversion
of
the
Heathen
,
antecedently
unto
any
designation
by
Divine
Providence
thereunto
.
4.
NO
Man
can
be
properly
or
compleatly
Ordained
unto
the
Ministry
,
but
he
is
Ordained
unto
a
determinate
Office
;
as
a
Bishop
,
an
Elder
,
a
Pastor
.
But
this
no
Man
can
be
,
but
he
who
is
Ordained
in
and
unto
a
particular
Church
.
For
the
contrary
practice
,
1.
WOULD
be
contrary
to
the
constant
practice
of
the
Apostles
,
who
Ordained
no
ordinary
Officers
,
but
in
and
unto
particular
Churches
,
which
were
to
be
their
proper
charge
and
care
,
Act.
14.23
.
Tit.
1.5
.
Nor
is
there
mention
of
any
ordinary
Officers
in
the
whole
Scripture
,
but
such
as
were
fixed
in
the
particular
Churches
where-unto
they
did
relate
,
Act.
20.28
.
Phil.
1.1
.
Revel.
2.3
.
Nor
was
any
such
practice
known
or
heard
of
in
the
Primitive
Church
:
Yea
,
2.
IT
was
absolutely
forbidden
in
the
Ancient
Church
,
and
all
such
Ordinations
declared
null
,
so
as
not
to
communicate
Office-Power
or
give
any
Ministerial
Authority
.
So
it
is
expresly
in
the
First
Canon
▪
of
the
Council
of
Chalcedon
,
and
the
Council
Decrees
,
That
all
Imposition
of
Hands
,
in
such
cases
,
is
invalid
and
of
no
effect
.
Yea
,
so
exact
and
careful
were
they
in
this
matter
,
that
if
any
one
,
for
any
just
cause
,
as
he
judged
himself
,
did
leave
his
particular
Church
or
Charge
,
they
would
not
allow
him
the
Name
or
Title
of
a
Bishop
,
or
to
Officiate
occasionally
in
that
Church
,
or
any
where
else
.
This
is
evident
in
the
case
of
Eustathius
a
Bishop
of
Pamphilia
.
The
good
Man
finding
the
discharge
of
his
Office
very
troublesome
,
by
reason
of
Secular
Businesses
that
it
was
incumbred
withal
,
and
much
opposition
,
with
Reproach
that
befell
him
from
the
Church
it self
,
of
his
own
accord
laid
down
and
resigned
his
Charge
,
the
Church
choosing
one
Theodorus
in
his
room
.
But
afterwards
he
desired
,
that
though
he
had
left
his
Charge
,
he
might
retain
the
Name
,
Title
and
Honour
of
a
Bishop
:
For
this
end
he
made
a
Petition
unto
the
Council
of
Ephesus
,
who
,
as
themselves
express
it
,
in
meer
commiseration
unto
the
Old
Man
,
condescended
unto
his
desire
as
unto
the
Name
and
Title
,
but
not
as
unto
any
Office-Power
,
which
they
judge
,
related
absolutely
unto
a
particular
Charge
,
Epist.
Can.
Ephes.
1.
ad
Synod
.
in
Pamphil.
3.
SUCH
Ordination
wants
an
essential
constitutive
Cause
,
and
part
of
the
Collation
of
Office-Power
,
which
is
the
Election
of
the
people
,
and
is
therefore
invalid
.
See
what
hath
been
proved
before
unto
that
purpose
.
4.
A
BISHOP
,
an
Elder
,
a
Pastor
,
being
terms
of
Relation
,
to
make
any
one
so
without
Relation
unto
a
Church
,
a
People
,
a
Flock
,
is
to
make
him
a
Father
who
hath
no
Child
,
or
an
Husband
who
hath
no
Wife
,
a
Relate
without
a
Correlate
,
which
is
impossible
,
and
implies
a
contradiction
.
5.
IT
is
inconsistent
with
the
whole
nature
and
end
of
the
Pastoral
Office.
Whoever
is
duly
Called
,
set
Apart
or
Ordained
unto
that
Office
,
he
doth
therein
and
thereby
take
on
himself
the
Discharge
of
all
the
Duties
belonging
thereunto
,
and
is
obliged
to
attend
diligently
unto
them
.
If
then
we
will
take
a
view
of
what
hath
been
proved
before
to
belong
unto
this
Office
,
we
shall
find
,
that
not
the
least
part
,
scarce
any
thing
of
it
,
can
be
undertaken
and
discharged
by
such
as
are
Ordained
absolutely
without
Relation
unto
particular
Churches
.
For
any
to
take
upon
them
to
commit
an
Office
unto
others
,
and
not
at
the
same
time
charge
them
with
all
the
Duties
of
that
Office
and
their
immediate
attendance
on
them
;
or
for
any
to
accept
of
an
Office
and
Office-Power
,
not
knowing
when
or
where
to
exert
the
Power
or
perform
the
Duties
of
it
,
is
irregular
.
In
particular
,
Ruling
is
an
essential
part
of
the
Pastoral
Office
,
which
they
cannot
attend
unto
who
have
none
to
be
ruled
by
them
.
2.
MAY
a
Pastor
remove
from
one
Congregation
unto
another
?
THIS
is
a
thing
also
which
the
Ancient
Church
made
great
Provision
against
.
For
when
some
Churches
were
encreased
in
Members
,
Reputation
,
Privileges
and
Wealth
above
others
,
it
grew
an
ordinary
practice
for
the
Bishops
to
design
and
endeavour
their
own
removal
from
a
less
unto
a
greater
Benefice
.
This
is
so
severely
interdicted
in
the
Councils
of
Nice
and
Chalcedon
,
as
that
they
would
not
allow
that
a
Man
might
be
a
Bishop
or
Presbyter
in
any
other
place
,
but
only
in
the
Church
wherein
he
was
Originally
Ordained
:
And
therefore
,
if
any
did
so
remove
themselves
,
Decreed
,
that
they
should
be
sent
home
again
,
and
there
abide
,
or
cease
to
be
Church-Officers
,
Council
.
Nicea
,
Can.
15
,
16.
Chalced.
Can.
5
,
20.
Pluralities
,
as
they
are
called
,
and
open
contending
for
Ecclesiastical
Promotions
,
Benefices
and
Dignities
,
were
then
either
unknown
,
or
openly
condemned
.
YET
it
cannot
be
denied
,
but
that
there
may
be
just
causes
of
the
Removal
of
a
Pastor
from
one
Congregation
unto
another
:
For
,
whereas
the
end
of
all
particular
Churches
is
to
promote
the
Edification
of
the
Catholick
Church
in
general
;
where
,
in
any
especial
instance
,
such
a
removal
is
useful
unto
that
end
,
it
is
equal
it
should
be
allowed
.
Cases
of
this
nature
may
arise
from
the
consideration
of
Persons
,
Places
,
Times
,
and
many
other
Circumstances
that
I
cannot
insist
on
in
particular
.
But
that
such
removals
may
be
without
offence
,
it
is
required
that
they
be
made
,
(
1.
)
With
the
free
consent
of
the
Churches
concerned
.
(
2.
)
With
the
advice
of
other
Churches
,
or
their
Elders
,
with
whom
they
walk
in
Communion
.
And
of
Examples
of
this
kind
,
or
of
the
Removal
of
Bishops
or
Pastors
from
one
Church
to
another
in
an
orderly
manner
,
by
Advice
and
Counsel
for
the
good
of
the
whole
Churth
,
there
are
many
instances
in
the
Primitive
Times
.
Such
was
that
of
Gregory
Naz.
removed
from
Casima
to
Constantinople
,
though
I
acknowledge
it
had
no
good
success
,
3.
MAY
a
Pastor
voluntarily
,
or
of
his
own
accord
,
resign
and
lay
down
his
Office
,
and
remain
in
a
private
Capacity
?
THIS
also
was
judged
inconvenient
,
if
not
unlawful
,
by
the
First
Synod
of
Ephesus
,
in
the
case
of
Eustathius
.
He
was
,
as
it
appears
,
an
Aged
Man
,
one
that
loved
his
one
peace
and
quietness
,
and
who
could
not
well
bear
the
Oppositions
and
Reproaches
which
he
met
withal
from
the
Church
or
some
in
it
;
and
thereon
,
solemnly
upon
his
own
judgment
,
without
advice
,
laid
down
and
renounced
his
Office
in
the
Church
,
who
,
thereupon
chose
a
good
Man
in
his
room
.
Yet
did
the
Synod
condemn
this
practice
,
and
that
not
without
weighty
Reasons
,
whereby
they
confirmed
their
judgment
.
BUT
yet
no
general
Rule
can
be
established
in
this
case
;
nor
was
the
judgment
or
practice
of
the
Primitive
Church
precise
herein
.
Clemens
,
in
his
Epistle
to
the
Church
of
Corinth
,
expresly
adviseth
those
on
whose
occasion
there
was
disturbance
and
divisions
in
the
Church
,
to
lay
down
their
Office
and
withdraw
from
it
.
Gregory
Nazianzen
did
the
same
at
Constantinople
,
and
protesteth
openly
,
That
although
he
were
himself
innocent
and
free
from
blame
,
as
he
truly
was
,
and
one
of
the
greatest
Men
of
his
Age
,
yet
he
would
depart
or
be
cast
out
,
rather
than
they
should
not
have
peace
among
them
;
which
he
did
accordingly
,
Orat.
52.
&
vit.
Nazian
.
And
afterward
a
Synod
at
Constantinople
under
Photius
,
concluded
,
that
in
some
cases
it
is
lawful
,
Can.
5.
Wherefore
,
1.
IT
seems
not
to
be
lawful
so
to
do
,
meerly
on
the
account
of
weakness
of
Work
and
Labour
,
though
occasioned
by
Age
,
Sickness
,
or
Bodily
Distempers
.
For
no
Man
is
any
way
obliged
to
do
more
than
he
is
able
,
with
the
regular
preservation
of
his
Life
;
and
the
Church
is
obliged
to
be
satisfied
with
the
conscientious
discharge
of
what
Abilities
a
Pastor
hath
;
otherwise
providing
for
it self
in
what
is
wanting
.
2.
IT
is
not
lawful
,
meerly
on
a
weariness
of
,
and
despondency
under
opposition
and
reproaches
;
which
a
Pastor
is
called
and
obliged
to
undergo
for
the
Good
and
Edification
of
the
Flock
,
and
not
to
faint
in
the
warfare
wereto
he
is
called
.
THESE
two
were
the
Reasons
of
Eustathius
at
Perga
,
which
were
disallowed
in
the
Council
at
Ephesus
:
But
,
3.
IT
is
lawful
in
such
an
incurable
decay
of
Intellectual
Abilities
,
as
whereon
a
Man
can
discharge
no
Duty
of
the
Pastoral
Office
unto
the
Edification
of
the
Church
.
4.
IT
is
lawful
,
in
case
of
incurable
divisions
in
the
Church
constantly
obstructing
its
Edification
,
and
which
cannot
be
removed
whilst
such
a
one
continues
in
his
Office
,
though
he
be
no
way
the
cause
of
them
.
This
is
the
case
wherein
Clemens
gives
advice
,
and
whereof
Gregory
gave
an
Example
in
his
own
practice
.
BUT
this
Case
and
its
Determination
,
will
hold
only
where
the
Divisions
are
incurable
by
any
other
ways
and
means
.
For
if
those
who
cause
such
Divisions
may
be
cast
out
of
the
Church
,
or
the
Church
may
withdraw
Communion
from
them
;
or
if
there
be
Divisions
in
fixed
Parties
and
Principles
,
Opinions
or
Practices
,
they
may
separate
into
distinct
Communion
;
in
such
cases
this
Remedy
,
by
the
Pastors
laying
down
his
Office
,
is
not
to
be
made
use
of
;
otherwise
all
things
are
to
be
done
for
Edification
.
5.
IT
may
be
lawful
,
where
the
Church
is
wholly
negligent
in
its
Duty
,
and
persists
in
that
negligence
after
admonition
,
in
providing
,
according
to
their
Abilities
,
for
the
outward
necessity
of
their
Pastor
and
his
Family
.
But
this
Case
cannot
be
determined
without
the
consideration
of
many
particular
Circumstances
.
6.
WHERE
all
or
many
of
these
causes
concurr
,
so
as
that
a
Man
cannot
cheerfully
and
comfortably
go
on
in
the
discharge
of
his
Office
,
especially
,
if
he
be
pressed
in
point
of
Conscience
through
the
Churches
non-compliance
with
their
Duty
,
with
respect
unto
any
of
the
Institutions
of
Christ
:
And
if
the
Edification
of
the
Church
,
which
is
at
present
obstructed
,
may
be
provided
for
in
their
own
judgment
after
a
due
manner
;
there
is
no
such
grievous
yoke
laid
by
the
Lord
Christ
on
the
necks
of
any
of
his
Servants
,
but
that
such
a
Person
may
peaceably
lay
down
his
Office
in
such
a
Church
,
and
either
abide
in
a
private
station
,
or
take
the
care
of
another
Church
,
wherein
he
may
discharge
his
Office
(
being
yet
of
Ability
)
unto
his
own
Comfort
,
and
their
Edification
.
CHAP.
VI.
Of
the
Office
of
Teachers
in
the
Church
,
or
an
Enquiry
into
the
State
,
Condition
,
and
Work
of
those
called
Teachers
in
the
Scripture
.
THE
Lord
Christ
hath
given
unto
his
Church
Pastors
and
Teachers
,
Ephes.
4.11
.
He
hath
set
in
the
Church
,
First
,
Apostles
,
Secondarily
,
Prophets
,
Thirdly
,
Teachers
,
1
Cor.
12.28
.
In
the
Church
that
was
at
Antioch
there
were
Prophets
and
Teachers
,
Act.
13.1
.
And
their
Work
is
both
described
and
assigned
unto
them
,
as
we
shall
see
afterwards
.
BUT
the
thoughts
of
learned
Men
,
about
those
who
in
the
Scripture
are
called
Teachers
,
are
very
various
;
nor
is
the
Determination
of
their
State
and
Condition
easie
or
obvious
,
as
we
shall
find
in
our
Enquiry
.
IF
there
were
originally
a
distinct
Office
of
Teachers
in
the
Church
,
it
was
lost
for
many
Ages
:
But
yet
there
was
always
a
Shadow
or
Appearance
of
it
retained
,
First
in
publick
Catechists
,
and
then
in
Doctors
or
Professors
of
Theology
in
the
Schools
belonging
unto
any
Church
.
But
this
,
as
unto
the
Title
of
Doctor
or
Teacher
,
is
but
a
late
Invention
.
For
the
occasion
of
it
rose
about
the
year
of
Christ
,
1135.
Lotharius
the
Emperor
having
found
in
Italy
a
Copy
of
the
Roman
Civil
Law
,
and
being
greatly
taken
with
it
,
he
Ordained
that
it
should
be
publickly
Taught
and
Expounded
in
the
Schools
.
This
he
began
by
the
direction
of
Imerius
,
his
Chancellor
at
Bononia
;
and
to
give
encouragement
unto
this
Employment
,
they
Ordained
,
that
those
who
were
the
publick
Professors
of
it
should
be
solemnly
created
Doctors
,
of
whom
Bulgarus
Hugolinus
,
with
others
,
were
the
First
.
Not
long
after
,
this
Rite
of
creating
Doctors
was
borrowed
of
the
Lawyers
by
Divines
,
who
publickly
taught
Divinity
in
their
Schools
.
And
this
imitation
first
took
place
in
Bononia
,
Paris
and
Oxford
.
But
this
Name
is
since
grown
a
Title
of
Honour
to
sundry
sorts
of
Persons
,
whether
unto
any
good
use
or
purpose
,
or
no
,
I
know
not
;
but
it
is
in
use
,
and
not
worth
contending
about
,
especially
,
if
as
unto
some
of
them
,
it
be
fairly
reconcileable
unto
that
of
our
Saviour
,
Matth.
23.8
.
BUT
the
custom
of
having
in
the
Church
Teachers
,
that
did
publickly
explain
and
vindicate
the
principles
of
Religion
,
is
far
more
Ancient
,
and
of
known
usage
in
the
Primitive
Churches
.
Such
was
the
Practice
of
the
Church
of
Alexandria
in
their
School
,
wherein
the
famous
Panlaenus
,
Origen
and
Clemens
were
Teachers
;
an
imitation
whereof
was
continued
in
all
Ages
of
the
Church
.
AND
indeed
,
the
continuation
of
such
a
peculiar
Work
and
Employment
,
to
be
discharged
in
manner
of
an
Office
,
is
an
evidence
,
that
Originally
there
was
such
a
distinct
Office
in
the
Church
.
For
,
although
in
the
Roman
Church
they
had
instituted
sundry
Orders
of
Sacred
Officers
,
borrowed
from
the
Jews
or
Gentiles
,
which
have
no
resemblance
unto
any
thing
mentioned
in
the
Scripture
;
yet
sundry
things
abased
and
corrupted
by
them
in
Church-Officers
,
took
their
occasional
rise
from
what
is
so
mentioned
.
THERE
are
Four
Opinions
concerning
those
who
are
called
by
this
Name
in
the
New
Testament
.
1.
SOME
say
,
that
no
Office
at
all
is
denoted
by
it
;
it
being
only
a
general
Appellation
of
those
that
taught
others
,
whether
constantly
or
occasionally
.
Such
were
the
Prophets
in
the
Church
of
Corinth
,
that
spake
occasionally
and
in
their
turns
,
1
Cor.
14.
Which
is
that
which
all
might
do
who
had
ability
for
it
,
v.
5.24
,
25.
2.
SOME
say
,
it
is
only
another
name
for
the
same
Office
with
that
of
a
Pastor
,
and
so
not
to
denote
any
distinct
Office
;
of
which
mind
Hierom
seems
to
be
,
Ephes.
4.
3.
OTHERS
allow
,
that
it
was
a
distinct
Office
,
whereunto
some
were
called
and
set
apart
in
the
Church
,
but
it
was
only
to
Teach
(
and
that
in
a
peculiar
manner
)
the
Principles
of
Religion
,
but
had
no
Interest
in
the
Rule
of
the
Church
,
or
the
Administration
of
the
Sacred
Mysteries
;
so
the
Pastor
in
the
Church
was
to
Rule
and
Teach
,
and
Administer
the
Sacred
Mysteries
:
The
Teacher
to
Teach
or
Instruct
only
,
but
not
to
Rule
,
nor
Dispense
the
Sacraments
;
and
the
Ruling
Elder
to
Rule
only
,
and
neither
to
Preach
nor
Administer
Sacraments
;
which
hath
the
appearance
of
Order
,
both
useful
and
beautiful
.
4.
SOME
judge
,
that
it
was
a
distinct
Office
,
but
of
the
same
nature
and
kind
with
that
of
the
Pastor
,
endowed
with
all
the
same
Powers
,
but
differenced
from
it
with
respect
unto
Gifts
,
and
a
peculiar
kind
of
Work
allotted
unto
it
:
But
this
Opinion
hath
this
seeming
disadvantage
,
that
the
difference
between
them
is
so
small
,
as
not
to
be
sufficient
to
give
a
distinct
denomination
of
Officers
,
or
to
constitute
a
distinct
Office.
And
it
may
be
,
such
a
distinction
in
Gifts
will
seldom
appear
,
as
that
the
Church
may
be
guided
thereby
in
their
choice
of
meet
Persons
unto
distinct
Offices
.
But
Scripture-Testimony
and
Rule
must
take
place
;
and
I
shall
briefly
examine
all
these
Opinions
.
1.
THE
First
is
,
That
this
is
not
the
name
of
any
Officer
,
nor
is
a
Teacher
,
as
such
,
any
Officer
in
the
Church
;
but
it
is
used
only
as
a
general
Name
for
any
that
Teach
on
any
account
the
Doctrine
of
the
Gospel
.
I
do
not
indeed
know
of
any
who
have
in
particular
contended
for
this
Opinion
;
but
I
observe
that
very
many
Expositors
take
no
farther
notice
of
them
,
but
as
such
.
This
seems
to
me
to
be
most
remote
from
the
Truth
.
IT
is
true
,
that
in
the
First
Churches
,
not
only
some
,
but
all
who
had
received
Spiritual
Light
in
the
Gifts
of
knowledge
and
utterance
,
did
teach
and
instruct
others
as
they
had
opportunity
,
1
Pet.
5.8
,
9
,
10
,
11.
Hence
,
the
Heathen
Philosophers
,
as
Celsus
in
particular
,
objected
to
the
Christians
of
old
,
that
they
suffered
Sutlers
,
and
Weavers
,
and
Coblers
to
teach
among
them
,
which
,
they
who
knew
that
Paul
himself
,
their
great
Apostle
,
wrought
at
a
Trade
not
much
better
,
were
not
offended
at
.
Of
this
sort
were
the
Disciples
mentioned
,
Act.
8.4
.
So
was
Aquila
,
Act.
18.26
.
and
the
many
Prophets
in
the
Church
of
Corinth
,
2
Epist.
Chap.
1.14
.
But
,
1.
THE
Name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
not
used
in
the
New
Testament
but
for
a
Teacher
with
Authority
.
The
Apostle
John
tells
us
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chap.
20.16
.
or
as
it
is
written
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mark
,
10.51
.
which
in
mixed
dialect
was
the
same
with
Rabbi
:
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
were
then
in
use
for
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
of
which
see
Job
36.22
.
Isa.
30.20
.
Now
the
constant
signification
of
these
words
,
is
,
a
Master
in
Teaching
,
a
Teacher
with
Authority
.
Nor
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
used
in
the
New
Testament
,
but
for
such
a
one
.
And
therefore
those
who
are
called
Teachers
,
were
such
as
were
set
apart
unto
the
Office
of
Teaching
,
and
not
such
as
were
so
called
from
an
occasional
Work
or
Duty
.
2.
TEACHERS
are
numbred
among
the
Officers
,
which
Christ
hath
given
unto
,
and
set
in
the
Church
,
Ephes.
4.11
.
1
Cor.
12.28
.
So
that
Originally
Church-Officers
were
intended
by
them
,
is
beyond
contradiction
.
3.
THEY
are
mentioned
as
those
,
who
with
others
did
preside
in
the
Church
,
and
join
in
the
publick
ministrations
of
it
,
Act.
15.1
,
2.
4.
THEY
are
charged
to
attend
unto
the
Work
of
Teaching
,
which
none
can
be
,
but
they
whose
Office
it
is
to
Teach
,
Rom.
12.7
.
It
is
therefore
undeniable
,
that
there
is
such
an
Office
as
that
of
a
Teacher
mentioned
in
the
Scripture
.
THE
Second
Opinion
is
,
that
although
a
Teacher
be
a
Church-Officer
,
yet
no
distinct
Office
is
intended
in
that
denomination
.
It
is
,
say
they
,
only
another
Name
for
a
Pastor
,
the
Office
being
one
and
the
same
,
the
same
Persons
being
both
Pastors
and
Teachers
,
or
called
by
these
several
Names
,
as
they
have
other
Titles
also
ascribed
unto
them
.
SO
it
is
fallen
out
,
and
so
it
is
usual
in
things
of
this
nature
,
that
Men
run
into
extreams
;
Truth
pleaseth
them
not
.
In
the
First
Deviation
of
the
Church
from
its
Primitive
Institution
,
there
were
introduced
,
sundry
Offices
in
the
Church
that
were
not
of
Divine
Institution
,
borrowed
partly
of
the
Jews
,
and
partly
of
the
Gentiles
,
which
issued
in
the
Seven
Orders
of
the
Church
of
Rome
.
They
did
not
utterly
reject
any
that
were
of
a
Divine
Original
,
but
retained
some
kind
of
Figure
,
Shadow
or
Image
of
them
.
But
they
brought
in
others
that
were
meerly
of
their
own
invention
.
In
the
rejection
of
this
Exorbitancy
,
some
are
apt
to
run
into
the
other
extreme
.
They
will
deny
and
reject
some
of
them
that
have
a
Divine
Warranty
for
their
Original
.
Howbeit
,
they
are
not
many
,
nor
burthensome
:
Yea
,
they
are
all
such
,
as
without
the
continuation
of
them
,
the
Edification
of
the
Church
cannot
be
carried
on
in
a
due
manner
.
For
unto
the
Beauty
and
Order
of
the
Church
in
its
Rule
and
Worship
,
it
is
required
,
not
only
that
there
be
many
Officers
in
each
Church
,
but
also
that
they
be
of
sundry
sorts
;
all
Harmony
in
things
Natural
,
Political
and
Ecclesiastical
,
arising
from
variety
with
proportion
.
And
he
that
shall
with
Calmness
,
and
without
Prejudice
,
consider
the
whole
Work
that
is
to
be
done
in
Churches
,
with
the
end
of
their
institution
,
will
be
able
to
understand
the
necessity
of
Pastors
,
Teachers
,
Ruling-Elders
and
Deacons
,
for
those
ends
,
and
no
other
.
And
this
I
hope
I
shall
demonstrate
in
the
consideration
of
these
respective
Offices
,
with
the
Duties
that
belong
unto
them
,
as
I
have
considered
one
of
them
already
.
Wherefore
,
as
unto
the
opinion
under
present
consideration
,
I
say
,
1.
IN
the
Primitive
Church
,
about
the
end
of
the
Second
Century
,
before
there
was
the
least
attempt
to
introduce
new
Officers
into
the
Church
,
there
were
Persons
called
unto
the
Office
and
Work
of
publick
Teaching
,
who
were
not
Pastors
,
nor
called
unto
the
Administration
of
other
Ordinances
.
Those
of
this
sort
,
in
the
Church
of
Alexandria
,
were
,
by
reason
of
their
extraordinary
Abilities
,
quickly
of
great
fame
and
renown
.
Their
constant
Work
was
publickly
unto
all
comers
,
Believers
and
Unbelievers
,
to
explain
and
teach
the
Principles
of
Christian
Religion
,
defending
and
vindicating
it
from
the
opposition
of
its
Heathen
Adversaries
,
whether
Atheists
or
Philosophers
.
This
had
never
been
so
exactly
practised
in
the
Church
,
if
it
had
not
derived
from
Divine
Institution
.
And
of
this
sort
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Catechist
,
intended
by
the
Apostle
,
Gal.
6.6
.
For
it
is
such
an
one
as
constantly
labours
in
the
Work
of
Preaching
,
and
hath
those
who
depend
upon
his
Ministry
therein
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
that
are
Taught
or
Catechised
by
him
.
For
,
hence
alone
it
is
that
Maintenance
is
due
unto
him
for
his
Work.
Let
the
Catechised
communicate
unto
the
Cathechist
,
the
taught
unto
the
Teacher
in
all
good
things
.
And
it
is
not
the
Pastor
of
the
Church
that
he
intends
,
for
he
speaks
of
him
in
the
same
case
in
another
manner
,
and
no
where
only
with
respect
unto
teaching
alone
.
2.
THERE
is
a
plain
distinction
between
the
Offices
of
a
Pastor
and
a
Teacher
,
Ephes.
4.11
.
Some
Pastors
and
Teachers
.
This
is
one
of
the
instances
wherein
Men
try
their
Wits
,
in
putting
in
exceptions
unto
plain
Scripture
Testimonies
,
as
some
or
other
do
in
all
other
cases
;
which
if
it
may
be
allowed
,
we
shall
have
nothing
left
us
certain
in
the
whole
Book
of
God.
The
Apostle
enumerates
distinctly
all
the
Teaching
Officers
of
the
Church
,
both
extraordinary
and
ordinary
.
It
is
granted
,
that
there
is
a
difference
between
Apostles
,
Prophets
and
Evangelists
,
but
there
is
none
,
say
some
,
between
Pastors
and
Teachers
;
which
are
also
named
distinctly
.
Why
so
?
Because
there
is
an
interposition
of
the
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
between
those
of
the
former
sort
,
and
not
between
Pastors
and
Teachers
;
a
very
weak
consideration
to
controul
the
evidence
of
the
design
of
the
Apostle
in
the
Words
.
We
are
not
to
prescribe
unto
him
how
he
shall
express
himself
.
But
this
I
know
,
that
the
discretive
and
copulative
conjunction
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
,
between
Pastors
and
Teachers
,
doth
no
less
distinguish
them
the
one
from
the
other
,
than
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
before
made
use
of
.
And
this
I
shall
confirm
from
the
words
themselves
.
1.
THE
Apostle
doth
not
say
Pastors
or
Teachers
,
which
in
congruity
of
speech
should
have
been
done
,
if
the
same
Persons
and
the
same
Office
were
intended
.
And
the
discretive
Particle
in
the
close
of
such
an
enumeration
of
things
distinct
,
as
that
in
this
place
,
is
of
the
same
force
with
the
other
notes
of
distinction
before
used
.
2.
AFTER
he
hath
named
Pastors
he
nameth
Teachers
with
a
note
of
distinction
.
This
must
contain
either
the
addition
of
a
New
Office
,
or
be
an
interpretation
of
what
went
before
;
as
if
he
had
said
Pastors
,
that
is
,
Teachers
.
If
it
be
the
latter
,
then
the
name
of
Teachers
must
be
added
,
as
that
which
was
better
known
than
that
of
Pastors
,
and
more
expressive
of
the
Office
intended
.
It
is
declared
who
are
meant
by
Pastors
in
calling
them
Teachers
;
or
else
the
addition
of
the
word
is
meerly
superfluous
.
But
this
is
quite
otherwise
;
the
name
of
Pastor
being
more
known
as
unto
the
Indigitation
of
Office-Power
and
Care
,
and
more
appropriated
thereunto
than
that
of
Teacher
;
which
is
both
a
common
name
,
not
absolutely
appropriated
unto
Office
,
and
respective
of
one
part
of
the
Pastoral
Office
and
Duty
only
.
3.
NO
instance
can
be
given
in
any
place
where
there
is
an
enumeration
of
Church-Officers
,
either
by
their
Names
,
as
1
Cor.
12.25
.
or
by
their
Work
,
as
Rom.
12.5
,
6
,
7.
or
by
the
Offices
themselves
,
as
Phil.
1.1
.
of
the
same
Officer
,
at
the
same
time
to
be
expressed
under
various
names
,
which
indeed
must
needs
introduce
confusion
into
such
an
enumeration
.
It
is
true
,
the
same
Officers
are
in
the
Scripture
called
by
several
Names
,
as
Pastors
,
Bishops
,
Presbyters
,
but
if
it
had
been
said
any
where
,
that
there
were
in
the
Church
Bishops
and
Presbyters
,
it
must
be
acknowledged
that
they
were
distinct
Officers
,
as
Bishops
and
Deacons
are
,
Phil.
1.1
.
4.
THE
words
in
their
First
notion
,
are
not
Synonymous
;
for
all
Pastors
are
Teachers
,
but
all
Teachers
are
not
Pastors
;
and
therefore
the
latter
cannot
be
exegetical
of
the
former
.
3dly
.
AS
these
Teachers
are
so
called
and
named
in
contradistinction
unto
Pastors
in
the
same
place
,
so
they
have
distinct
Office-Works
and
Duties
assigned
unto
them
in
the
same
place
also
;
Rom.
12.18
.
He
that
teacheth
on
teaching
;
he
that
exhorteth
on
exhortation
.
If
they
have
especial
Works
to
attend
unto
distinctly
,
by
virtue
of
their
Offices
,
then
are
their
Offices
distinctly
also
;
for
from
one
there
is
an
especial
obligation
unto
one
sort
of
Duties
,
and
to
another
sort
from
the
other
.
4thly
.
THESE
Teachers
are
set
in
the
Church
as
in
a
distinct
Office
from
that
of
Prophets
;
Secondarily
,
Prophets
,
Thirdly
,
Teachers
,
1
Cor.
12.28
.
And
so
they
are
mentioned
distinctly
in
the
Church
of
Antioch
,
Act.
13.1
.
There
were
in
the
Church
at
Antioch
Prophets
and
Teachers
.
But
in
both
places
Pastors
are
comprized
under
the
name
of
Prophets
;
Exhortation
being
an
especial
branch
of
Prophecy
,
Rom.
12.6
,
7
,
8.
5.
THERE
is
a
peculiar
institution
of
Maintenance
for
these
Teachers
,
which
argues
a
distinct
Office
,
Gal.
6.6
.
FROM
all
these
considerations
,
it
appears
,
that
the
Teachers
mentioned
in
the
Scripture
,
were
Officers
in
the
Church
distinct
from
Pastors
.
For
they
are
distinguished
from
them
,
(
1.
)
By
their
Name
,
declarative
of
the
especial
nature
of
their
Office.
(
2.
)
By
their
peculiar
Work
,
which
they
are
to
attend
unto
,
in
Teaching
by
virtue
of
Office.
(
3.
)
By
the
distinct
placing
in
the
Church
as
peculiar
Officers
in
it
,
distinct
from
Prophets
or
Pastors
.
(
4.
)
By
the
especial
constitution
of
their
necessary
Maintenance
.
(
5.
)
By
the
necessity
of
their
Work
to
be
distinctly
carried
on
in
the
Church
.
Which
may
suffice
for
the
removal
of
the
Second
Opinion
.
THE
Third
is
,
that
Teachers
are
a
distinct
Office
in
the
Church
,
but
such
whose
Office
,
Work
and
Power
,
is
confined
unto
Teaching
only
,
so
as
that
they
have
no
interest
in
Rule
or
the
Administration
of
the
Sacraments
.
And
,
1.
I
ACKNOWLEDGE
that
this
seems
to
have
been
the
way
and
practice
of
the
Churches
after
the
Apostles
.
For
they
had
ordinary
Catechists
and
Teachers
in
Assemblies
like
Schools
,
that
were
not
called
unto
the
whole
Work
of
the
Ministry
.
2.
THE
name
of
a
Teacher
,
neither
in
its
native
signification
,
nor
in
its
ordinary
application
,
as
expressive
of
the
Work
of
this
Office
,
doth
extend
it self
beyond
,
or
signifie
any
thing
but
the
meer
Power
and
Duty
of
Teaching
.
It
is
otherwise
as
unto
the
names
of
Pastors
,
Bishops
or
Overseers
,
Elders
,
which
as
unto
the
two
former
,
their
constant
use
in
Scripture
suited
unto
their
signification
,
includes
the
whole
Work
of
the
Ministry
;
and
the
latter
is
a
name
of
Dignity
and
Rule
.
Upon
the
proposal
of
Church-Officers
under
these
names
,
the
whole
of
Office-Power
and
Duty
is
apprehended
as
included
in
them
.
But
the
name
of
a
Teacher
,
especially
,
as
significant
of
that
of
Rabbi
among
the
Jews
,
carries
along
with
it
a
confinement
unto
an
especial
Work
or
Duty
.
3.
I
DO
judge
it
lawful
for
any
Church
,
from
the
nature
of
the
thing
it self
,
Scripture
,
general
Rules
and
Directions
,
to
choose
,
call
and
set
apart
meet
Persons
unto
the
Office
,
Work
and
Duty
of
Teachers
,
without
an
interest
in
the
Rule
of
the
Church
,
or
the
Administration
of
the
Holy
Ordinances
of
Worship
.
The
same
thing
is
practised
by
many
for
the
substance
of
it
,
though
not
in
due
order
.
And
,
it
may
be
,
the
practice
hereof
duly
observed
,
would
lead
us
unto
the
Original
Institution
of
this
Office.
But
,
4.
WHEREAS
a
Teacher
,
meerly
as
such
,
hath
no
right
unto
Rule
or
the
Administration
of
Ordinances
,
no
more
than
the
Doctors
among
the
Jews
had
right
to
Offer
Sacrifices
in
the
Temple
;
yet
he
who
is
called
to
be
a
Teacher
,
may
also
at
the
same
time
be
called
to
be
an
Elder
;
and
a
Teaching
Elder
hath
the
power
of
all
holy
Administrations
committed
to
him
.
5.
BUT
he
that
is
called
to
be
a
Teacher
in
a
peculiar
manner
,
although
he
be
an
Elder
also
,
is
to
attend
peculiarly
unto
that
part
of
his
Work
from
whence
he
receiveth
his
Denomination
.
And
so
I
shall
at
present
dismiss
this
Third
Opinion
unto
farther
consideration
,
if
there
be
any
occasion
for
it
.
THE
Fourth
Opinion
I
rather
embrace
than
any
of
the
other
,
namely
,
upon
a
supposition
that
a
Teacher
is
a
distinct
Officer
in
the
Church
,
his
Office
is
of
the
same
kind
with
that
of
the
Pastor
,
though
distinguished
from
it
as
unto
degrees
,
both
materially
and
formally
:
For
,
1.
THEY
are
joined
with
Pastors
in
the
same
Order
as
their
Associates
in
Office
,
Ephes.
4.1
.
So
they
are
with
Prophets
,
and
set
in
the
Church
as
they
are
,
1
Cor.
12.28
,
Act.
13.1
.
(
2.
)
They
have
a
peculiar
Work
of
the
same
general
nature
with
that
of
Pastors
assigned
unto
them
,
Rom.
12.7
.
Being
to
Teach
or
Preach
the
Gospel
by
virtue
of
Office
,
they
have
the
same
Office
for
substance
with
the
Pastors
.
(
3.
)
They
are
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Church
,
Act.
13.1
.
which
comprizeth
all
Sacred
Administrations
.
WHEREFORE
,
upon
the
consideration
of
all
that
is
spoken
in
the
Scripture
concerning
Church-Teachers
,
with
the
various
conjectures
of
all
sorts
of
Writers
about
them
,
I
shall
conclude
my
own
Thoughts
in
some
few
observations
,
and
then
enquire
into
the
state
of
the
Church
,
with
reference
unto
these
Pastors
and
Teachers
.
And
I
say
,
1.
THERE
may
be
Teachers
in
a
Church
called
only
unto
the
Work
of
Teaching
,
without
any
farther
interest
in
Rule
or
Right
unto
the
Administration
of
the
Sacraments
.
Such
they
seem
to
be
who
are
mentioned
,
Gal.
6.6
.
They
are
there
called
peculiarly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Catechists
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
4.15
.
Instructors
of
those
that
are
young
in
the
Rudiments
of
Religion
.
And
such
there
were
in
the
Primitive
Churches
;
some
whereof
were
eminent
,
famous
and
useful
.
And
this
was
very
necessary
in
those
days
when
the
Churches
were
great
and
numerous
.
For
,
whereas
the
whole
Rule
of
the
Church
,
and
the
Administration
of
all
Ordinances
in
it
,
is
originally
committed
unto
the
Pastor
,
as
belonging
entirely
unto
his
Office
;
the
discharge
of
it
in
all
its
parts
,
unto
the
Edification
of
the
Church
,
especially
when
it
is
numerous
,
being
impossible
for
any
one
Man
,
or
it
may
be
more
,
in
the
same
Office
where
all
are
obliged
unto
an
especial
attendance
on
one
part
of
it
,
namely
,
the
Word
and
Prayer
,
it
pleased
the
Lord
Christ
to
appoint
such
as
in
distinct
Offices
should
be
associated
with
them
,
for
the
discharge
of
sundry
parts
of
their
Duty
.
So
were
Deacons
Ordained
to
take
care
of
the
poor
,
and
the
outward
concerns
of
the
Church
,
without
any
interest
in
Rule
or
Right
to
Teach
.
So
were
,
as
we
shall
prove
,
Elders
Ordained
to
assist
and
help
in
Rule
,
without
any
call
to
Preach
or
Administer
the
Sacraments
.
And
so
were
Teachers
appointed
to
instruct
the
Church
and
others
in
the
Truth
,
who
have
no
Right
to
Rule
,
or
the
Administration
of
other
Ordinances
.
And
thus
,
although
the
whole
Duty
of
the
Edification
of
the
Church
be
still
incumbent
on
the
Pastors
,
yet
being
supplied
with
assistance
to
all
the
parts
of
it
,
it
may
be
comfortably
discharged
by
them
.
And
if
this
Order
were
observed
in
all
Churches
,
not
only
many
inconveniences
would
be
prevented
,
but
the
Order
and
Edification
of
the
Church
greatly
promoted
.
2.
HE
who
is
peculiarly
called
to
be
a
Teacher
,
with
reference
unto
a
distinction
from
a
Pastor
,
may
yet
at
the
same
time
be
called
to
be
an
Elder
also
,
that
is
to
be
a
Teaching
Elder
.
And
where
there
is
in
any
Officer
a
concurrence
of
both
these
,
a
Right
unto
Rule
as
an
Elder
,
and
power
to
Teach
,
or
Preach
the
Gospel
,
there
is
the
same
Office
and
Office-Power
,
for
the
substance
of
it
,
as
there
is
in
the
Pastor
.
3.
ON
the
foregoing
supposition
there
yet
remains
a
distinction
between
the
Office
of
a
Pastor
and
Teacher
;
which
,
as
far
as
light
may
be
taken
from
their
Names
and
distinct
Asscriptions
unto
them
,
consists
materially
in
the
different
Gifts
which
those
to
be
called
unto
Office
have
received
,
which
the
Church
in
their
call
ought
to
have
respect
unto
;
and
formally
in
the
peculiar
exercise
of
those
Gifts
in
the
discharge
of
their
Office
,
according
unto
the
Assignation
of
their
especial
Work
unto
them
,
which
themselves
are
to
attend
unto
.
UPON
what
hath
been
before
discoursed
concerning
the
Office
of
Pastors
and
Teachers
,
it
may
be
enquired
,
Whether
there
may
be
many
of
them
in
a
particular
Church
,
or
whether
there
ought
only
to
be
one
of
each
sort
:
And
I
say
,
1.
TAKE
Teachers
in
the
Third
Sence
,
for
those
who
are
only
so
,
and
have
no
farther
interest
in
Office-Power
,
and
there
is
no
doubt
,
but
that
there
may
be
as
many
of
them
in
any
Church
as
are
necessary
unto
its
Edification
;
and
ought
so
to
be
.
And
a
due
observation
of
this
institution
,
would
prevent
the
inconvenience
of
Mens
Preaching
constantly
,
who
are
in
no
Office
in
the
Church
.
For
although
I
do
grant
,
that
those
who
have
once
been
regularly
or
solemnly
set
A
part
or
Ordained
unto
the
Ministry
,
have
the
Right
of
constant
Preaching
inherent
in
them
,
and
the
Duty
of
it
incumbent
on
them
,
though
they
may
be
separated
from
those
Churches
,
wherein
and
unto
whom
they
were
peculiarly
Ordained
;
yet
for
Men
to
give
themselves
up
constantly
unto
the
Work
of
Teaching
by
Preaching
the
Gospel
,
who
never
were
set
apart
by
the
Church
thereunto
,
I
know
not
that
it
can
be
justified
.
2.
If
there
be
but
one
sort
of
Elders
mentioned
in
the
Scripture
,
it
is
out
of
all
question
,
that
there
may
be
many
Pastors
in
the
same
Church
.
For
there
were
many
Elders
in
every
Church
;
Act.
14.22
.
Act.
20.28
.
Phil.
1.1
.
Tit.
1.5
.
But
if
there
are
sundry
sorts
of
Elders
mentioned
in
the
Scripture
,
as
Pastors
,
who
peculiarly
feed
the
Flock
,
those
Teaching
Elders
of
whom
we
have
spoken
,
and
those
Rulers
concerning
whom
we
shall
treat
in
the
next
place
;
then
no
determination
of
this
enquiry
can
be
taken
from
the
multiplication
of
them
in
any
Church
.
3.
It
is
certain
,
that
the
Order
very
early
observed
in
the
Church
was
one
Pastor
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Praeses
,
quickly
called
Episcopus
by
way
of
distinction
,
with
many
Elders
assisting
in
Rule
and
Teaching
,
and
Deacons
Ministring
in
the
things
of
this
Life
,
whereby
the
Order
of
the
Church
was
preserved
,
and
its
Authority
represented
.
Yet
I
will
not
deny
,
but
that
in
each
particular
Church
there
may
be
many
Pastors
,
with
an
equality
of
power
,
if
the
Edification
of
the
Church
doth
require
it
.
4.
IT
was
the
alteration
of
the
state
of
the
Church
from
its
Primitive
Constitution
,
and
Deviation
from
its
First
Order
,
by
an
occasional
coalescency
of
many
Churches
into
one
,
by
a
new
form
of
Churches
never
appointed
by
Christ
,
which
came
not
in
until
after
the
end
of
the
Second
Century
,
that
gave
occasion
to
corrupt
this
Order
into
an
Episcopal
Preheminence
,
which
degenerated
more
and
more
into
confusion
under
the
Name
of
Order
.
And
the
absolute
equality
of
many
Pastors
in
one
and
the
same
Church
,
is
liable
unto
many
inconveniencies
,
if
not
diligently
watched
against
.
5.
WHEREFORE
,
let
the
state
of
the
Church
be
preserved
and
kept
unto
its
Original
Constitution
,
which
is
Congregational
,
and
no
other
;
and
I
do
judge
,
that
the
Order
of
the
Officers
,
which
was
so
early
in
the
Primitive
Church
,
namely
,
of
one
Pastor
or
Bishop
in
one
Church
,
assisted
in
Rule
and
all
holy
Administrations
,
with
many
Elders
Teaching
or
Ruling
only
,
doth
not
so
overthrow
Church-Order
,
as
to
render
its
Rule
or
Discipline
useless
.
6.
BUT
whereas
there
is
no
difference
in
the
Scripture
,
as
unto
Office
or
Power
intimated
between
Bishops
and
Presbyters
,
as
we
have
proved
,
where
there
are
many
Teaching
Elders
in
any
Church
,
an
equality
in
Office
and
Power
is
to
be
preserved
.
But
yet
this
takes
not
off
from
the
due
preference
of
the
Pastoral
Office
,
nor
from
the
necessity
of
precedency
for
the
observation
of
Order
in
all
Church
Assemblies
,
nor
from
the
consideration
of
the
peculiar
advantages
,
which
Gifts
,
Age
,
Abilities
,
Prudence
and
Experience
,
which
may
belong
unto
some
according
to
Rule
,
may
give
.
CHAP.
VII
.
Of
the
Rule
of
the
Church
;
or
,
of
Ruling
Elders
.
1.
THE
Rule
and
Government
of
the
Church
,
or
the
execution
of
the
Authority
of
Christ
therein
,
is
in
the
hand
of
the
Elders
.
All
Elders
in
Office
have
Rule
;
and
none
have
Rule
in
the
Church
but
Elders
.
As
such
,
Rule
doth
belong
unto
them
.
The
Apostles
,
by
virtue
of
their
especial
Office
,
were
intrusted
with
all
Church-Power
;
but
therefore
they
were
Elders
also
;
1
Pet.
5.1
.
2
Joh.
1.
3
Joh.
1.
See
Act.
21.17
.
1
Tim.
5.17
.
They
are
some
of
them
on
other
accounts
,
called
Bishops
,
Pastors
,
Teachers
,
Ministers
,
Guides
,
but
what
belongs
unto
any
of
them
in
point
of
Rule
,
or
what
interest
they
have
therein
,
it
belongs
unto
them
as
Elders
,
and
not
otherwise
;
Act.
20.17
,
18.
SO
under
the
Old
Testament
,
where
the
Word
doth
not
signifie
a
difference
in
Age
,
but
is
used
in
a
moral
sence
,
Elders
are
the
same
with
Rulers
or
Governours
,
whether
in
Offices
Civil
or
Ecclesiastical
;
especially
the
Rulers
of
the
Church
were
constantly
called
its
Elders
.
And
the
use
of
the
Word
,
with
the
abuse
of
the
Power
or
Office
intended
by
it
,
is
traduced
to
signifie
Men
in
Authority
(
Signeiores
,
Eldermani
)
in
all
places
.
2.
CHURCH-Power
acted
in
its
Rule
,
is
called
the
Keys
of
the
Kingdom
of
Heaven
,
by
an
expression
derived
from
the
Keys
that
were
a
sign
of
Office-Power
in
the
Families
of
Kings
,
Isa.
22.22
.
and
used
by
our
Saviour
himself
to
denote
the
communication
of
Church-Power
unto
others
,
which
was
absolutely
and
universally
vested
in
himself
under
the
Name
of
the
Key
of
David
;
Revel.
3.7
.
Mat.
16.19
.
3.
THESE
Keys
are
usually
referred
unto
Two
Heads
;
namely
,
the
one
of
Order
,
the
other
of
Jurisdiction
.
4.
BY
the
Key
of
Order
,
the
Spiritual
Right
,
Power
,
and
Authority
of
Bishops
or
Pastors
to
Preach
the
Word
,
to
Administer
the
Sacraments
,
Doctrinally
to
bind
and
loose
the
Consciences
of
Men
,
are
intended
.
5.
BY
Jurisdiction
,
the
Rule
,
Government
,
or
Discipline
of
the
Church
is
designed
,
though
it
was
never
so
called
or
esteemed
in
the
Scripture
or
the
Primitive
Church
,
until
the
whole
nature
of
Church-Rule
or
Discipline
was
depraved
and
changed
.
Therefore
,
neither
the
Word
,
nor
any
thing
that
is
signified
by
it
,
or
which
it
is
applied
unto
,
ought
to
be
admitted
unto
any
consideration
in
the
things
that
belong
unto
the
Church
or
its
Rule
;
it
being
expressive
of
,
and
directing
unto
that
corrupt
Administration
of
things
Ecclesiastical
,
according
unto
the
Canon
Law
,
by
which
all
Church-Rule
and
Order
is
destroyed
.
I
do
therefore
at
once
dismiss
all
disputes
about
it
,
as
of
things
Foreign
to
the
Gospel
and
Christian
Religion
,
I
mean
as
unto
the
Institutions
of
Christ
in
his
Church
.
The
Civil
Jurisdiction
of
Supreme
Magistrates
about
the
externals
of
Religion
,
is
of
another
consideration
.
But
that
these
Keys
do
include
the
two-fold
distinct
Powers
of
Teaching
and
Rule
,
of
Doctrine
and
Discipline
,
is
freely
granted
.
6.
IN
the
Church
of
England
,
(
as
in
that
of
Rome
)
there
is
a
peculiar
distribution
made
of
these
Keys
.
Unto
some
,
that
is
unto
one
special
sort
or
order
of
Men
,
they
are
both
granted
,
both
the
Key
of
Order
and
of
Jurisdiction
;
which
is
unto
Diocesan
Bishops
,
with
some
others
under
various
Canonical
restrictions
and
limitations
,
as
Deans
and
Arch-Deacons
.
Unto
some
is
granted
the
Key
of
Order
only
,
without
the
least
interest
in
Jurisdiction
or
Rule
by
virtue
of
their
Office
;
which
are
the
Parochial
Ministers
,
or
meer
Presbyters
,
without
any
additional
Title
or
Power
,
as
of
Commissary
Surrogates
,
or
the
like
.
And
unto
a
third
sort
,
there
is
granted
the
Key
of
Rule
or
Jurisdiction
almost
plenipotent
,
who
have
no
share
in
the
Key
of
Order
,
that
is
,
were
never
Ordained
,
Separated
,
Dedicated
unto
any
Office
in
the
Church
;
such
as
are
the
Chancellors
,
&c.
7.
THESE
Chancellors
are
the
only
Lay-Elders
that
I
know
any
where
in
any
Church
;
that
is
,
Persons
entrusted
with
the
Rule
of
the
Church
,
and
the
Disposition
of
its
Censures
,
who
are
not
Ordained
unto
any
Church-Office
;
but
in
all
other
things
continue
in
the
Order
of
the
Laity
or
the
People
.
All
Church
Rulers
,
by
institution
,
are
Elders
.
To
be
an
Elder
of
the
Church
,
and
a
Ruler
in
it
,
is
all
one
.
Wherefore
,
these
Persons
being
Rulers
in
the
Church
,
and
yet
thus
continuing
in
the
Order
of
the
People
,
are
Lay-Elders
;
whom
I
wonder
how
so
many
of
the
Church
came
so
seriously
to
oppose
,
seeing
this
Order
of
Men
is
owned
by
none
but
themselves
.
The
Truth
is
,
and
it
must
be
acknowledged
,
that
there
is
no
known
Church
in
the
World
,
(
I
mean
whose
Order
is
known
unto
us
,
and
is
of
any
publick
consideration
,
)
but
they
do
dispose
the
Rule
of
the
Church
in
part
,
into
the
hands
of
Persons
,
who
have
not
the
power
of
Authoritative
Preaching
of
the
Word
,
and
Administration
of
the
Sacraments
committed
unto
them
.
For
even
those
who
place
the
whole
external
Rule
of
the
Church
in
the
Civil
Magistrate
,
do
it
,
as
they
judge
him
an
Officer
of
the
Church
,
entrusted
by
Christ
with
Church-Power
.
And
those
who
deny
any
such
Officers
as
are
usually
called
Ruling
Elders
in
the
Reformed
Churches
to
be
of
Divine
Institution
,
yet
maintain
that
it
is
very
necessary
that
there
should
be
such
Officers
in
the
Church
,
either
appointed
by
the
Magistrate
,
or
chosen
by
the
people
,
and
that
with
cogent
Arguments
.
See
Grot.
de
Jure
Potestat
.
Cap.
8.
BUT
this
distribution
mentioned
of
Church-Power
,
is
unscriptural
;
nor
is
there
any
foot-steps
of
it
in
Antiquity
.
It
is
so
as
unto
the
two
latter
Branches
of
it
.
That
any
one
should
have
the
power
of
Order
to
Preach
the
Word
,
to
Administer
the
Seals
,
to
bind
and
loose
the
Conscience
Doctrinally
;
or
Ministerially
to
bind
and
loose
in
the
Court
of
Conscience
,
and
yet
by
the
virtue
of
that
Office
which
gives
them
this
power
,
not
to
have
a
Right
and
Power
of
Rule
or
Discipline
to
bind
and
loose
in
the
Court
of
the
Church
,
is
that
,
which
neither
the
Scripture
,
nor
any
example
of
the
Primitive
Church
doth
give
countenance
unto
.
And
as
by
this
means
,
those
are
abridged
and
deprived
of
their
power
,
to
whom
it
is
granted
by
the
Institution
and
Law
of
Christ
,
as
it
is
with
all
Elders
duly
called
unto
their
Office
;
so
in
the
Third
Branch
there
is
a
grant
of
Church-Power
unto
such
,
as
by
the
Law
of
Christ
,
are
excluded
from
any
Interest
therein
.
The
enormity
of
which
constitution
,
I
shall
not
at
present
insist
upon
.
But
Enquiry
must
be
made
what
the
Scripture
directs
unto
herein
:
And
,
1.
THERE
is
a
Work
and
Duty
of
Rule
in
the
Church
,
distinct
from
the
Work
and
Duty
of
Pastoral
▪
Feeding
,
by
the
Preaching
of
the
Word
and
Administration
of
the
Sacraments
.
All
agree
herein
,
unless
it
be
Erastus
and
those
that
follow
him
,
who
seem
to
oppose
it
.
But
their
Arguments
lie
not
against
Rule
in
general
,
which
were
brutish
,
but
only
a
Rule
by
external
Jurisdiction
in
the
Elders
of
the
Church
.
So
they
grant
the
general
Assertion
of
the
necessity
of
Rule
,
for
who
can
deny
it
?
only
they
contend
about
the
subject
of
power
required
thereunto
.
A
Spiritual
Rule
by
virtue
of
mutual
voluntary
confederation
,
for
the
preservation
of
Peace
,
Purity
and
Order
in
the
Church
,
few
of
that
opinion
deny
;
at
least
it
is
not
that
which
they
do
oppose
.
For
to
deny
all
Rule
and
Discipline
in
the
Church
,
with
all
Administration
of
Censures
in
the
exercise
of
a
Spiritual
Power
internally
inherent
in
the
Church
,
is
to
deny
the
Church
to
be
a
Spiritual
Political
Society
,
overthrow
its
Nature
,
and
frustrate
its
Institution
in
direct
opposition
unto
the
Scripture
.
That
there
is
such
a
Rule
in
the
Christian
Church
,
see
Act.
20.28
.
Rom.
12.8
.
1
Cor.
12.28
.
1
Tim.
9.5
.
Chap.
5.17
.
Heb.
13.7
,
17.
Revel.
2.3
.
2.
DIFFERENT
and
distinct
Gifts
are
required
unto
the
discharge
of
these
distinct
Works
and
Duties
.
This
belongs
unto
the
Harmony
of
the
dispensation
of
the
Gospel
.
Gifts
are
bestowed
to
answer
all
Duties
prescribed
.
Hence
they
are
the
First
Foundation
of
all
Power
,
Work
and
Duty
in
the
Church
.
Vnto
every
one
of
us
is
given
Grace
according
to
the
measure
of
the
Gift
of
Christ
,
that
is
,
Ability
for
Duty
,
according
to
the
measure
wherein
Christ
is
pleased
to
grant
it
;
Ephes.
4.7
.
There
are
diversities
of
Gifts
,
but
the
same
spirit
;
and
the
manifestation
of
the
spirit
is
given
to
every
Man
to
profit
withal
,
1
Cor.
12.4
,
7
,
8
,
9
,
10.
Having
then
Gifts
differing
according
to
the
Grace
given
unto
us
,
&c.
Rom.
12.6
,
7
,
8.
Wherefore
,
as
every
Man
hath
received
the
Gift
,
so
are
they
to
minister
the
same
,
as
good
Stewards
of
the
manifold
Grace
of
God
,
1
Pet.
4.10
.
Hence
are
they
called
the
Powers
of
the
World
to
come
,
Heb.
6.4
,
5.
Wherefore
,
differing
Gifts
,
are
the
first
foundation
of
differing
Offices
and
Duties
.
3.
THAT
differing
Gifts
are
required
unto
the
different
Works
of
Pastoral
Teaching
on
the
one
hand
,
and
practical
Rule
on
the
other
,
is
evident
,
(
1.
)
From
the
Light
of
Reason
,
and
the
nature
of
the
Works
themselves
being
so
different
.
And
,
(
2.
)
From
experience
;
Some
Men
are
fitted
by
Gifts
,
for
the
Dispensation
of
the
Word
and
Doctrine
in
a
way
of
Pastoral
Feeding
,
who
have
no
useful
Ability
in
the
Work
of
Rule
;
And
some
are
fitted
for
Rule
,
who
have
no
Gifts
for
the
discharge
of
the
Pastoral
Work
in
Preaching
.
Yea
,
it
is
very
seldom
that
both
these
sorts
of
Gifts
do
concurr
in
any
eminency
in
the
same
Persons
,
or
without
some
notable
defect
.
Those
who
are
ready
to
assume
all
things
unto
themselves
,
are
for
the
most
part
fit
for
nothing
at
all
.
And
hence
it
is
,
that
most
of
those
who
esteem
both
these
Works
to
belong
principally
unto
them
,
do
almost
totally
decline
the
one
,
or
that
of
Pastoral
Preaching
,
under
a
pretence
of
attending
unto
the
other
,
that
is
,
Rule
,
in
a
very
preposterous
way
;
for
they
omit
that
which
is
incomparably
the
greater
and
more
worthy
,
for
that
which
is
less
and
inferior
unto
it
,
although
it
should
be
attended
unto
in
a
due
manner
.
BUT
this
,
and
sundry
other
things
of
the
like
nature
,
proceed
from
the
corruption
of
that
Traditional
notion
,
which
is
true
in
it self
and
continued
among
all
sorts
of
Christians
;
namely
,
that
there
ought
to
be
some
on
whom
the
Rule
of
the
Church
is
in
an
especial
manner
incumbent
,
and
whose
principal
Work
it
is
to
attend
thereunto
.
For
the
great
depravations
of
all
Church
Government
,
proceed
from
the
Corruption
and
Abuse
of
this
notion
,
which
in
it self
,
and
its
original
,
is
true
and
sacred
.
Herein
also
,
Malum
habitat
in
alieno
fundo
.
There
is
no
corruption
in
Church-Order
or
Rule
,
but
is
corruptly
derived
from
,
or
is
set
up
as
an
Image
of
some
Divine
Institution
.
4.
THE
Work
of
Rule
,
as
distinct
from
Teaching
,
is
in
general
to
watch
over
the
walking
or
conversation
of
the
Members
of
the
Church
with
Authority
,
Exhorting
,
Comforting
,
Admonishing
,
Reproving
,
Incouraging
,
Directing
of
them
,
as
occasion
shall
require
.
The
Gifts
necessary
hereunto
,
are
Diligence
,
Wisdom
,
Courage
and
Gravity
,
as
we
shall
see
afterwards
.
The
Pastoral
Work
,
is
principally
to
reveal
the
whole
Counsel
of
God
,
to
divide
the
Word
aright
,
or
to
labour
in
the
Word
and
Doctrine
,
both
as
unto
the
general
Dispensation
,
and
particular
Application
of
it
,
in
all
seasons
,
and
on
all
occasions
.
HEREUNTO
Spiritual
Wisdom
,
Knowledge
,
Sound
Judgment
,
Experience
and
Vtterance
are
required
,
all
to
be
improved
by
continual
study
of
the
Word
and
Prayer
.
But
this
difference
of
Gifts
,
unto
these
distinct
Works
,
doth
not
of
it self
constitute
distinct
Offices
,
because
the
same
Persons
may
be
meetly
furnished
with
those
of
both
sorts
.
5.
YET
distinct
Works
and
Duties
,
though
some
were
furnished
with
Gifts
for
both
,
was
a
ground
in
the
Wisdom
of
the
Holy
Ghost
,
for
distinct
Offices
in
the
Church
,
where
one
sort
of
them
were
as
much
as
those
of
one
Office
could
ordinarily
attend
unto
,
Act.
6.2
,
3
,
4.
Ministration
unto
the
poor
of
the
Church
,
for
the
supply
of
their
Temporal
Necessities
,
is
an
Ordinance
of
Christ
.
The
Administration
hereof
,
the
Apostles
were
furnished
for
with
Gifts
and
Wisdom
above
all
others
:
But
yet
,
because
there
was
another
part
of
their
Work
and
Duty
superior
hereunto
,
and
of
greater
necessity
unto
the
Propagation
of
the
Gospel
and
Edification
of
the
Church
,
namely
,
a
diligent
attendance
unto
the
Word
and
Prayer
,
the
Wisdom
of
the
Holy
Ghost
in
them
thought
meet
to
erect
a
New
Office
in
the
Church
,
for
the
discharge
of
that
part
of
the
Ministerial
Duty
which
was
to
be
attended
unto
;
yet
,
not
so
as
to
be
any
obstruction
unto
the
other
.
I
do
not
observe
this
,
as
if
it
were
lawful
for
any
others
after
them
to
do
the
same
;
namely
,
upon
a
supposition
of
an
especial
Work
,
to
erect
an
especial
Office.
Only
I
would
demonstrate
from
hence
,
the
equity
and
reasonable
ground
of
that
Institution
,
which
we
shall
afterwards
evince
.
6.
THE
Work
of
the
Ministry
in
Prayer
,
and
Preaching
of
the
Word
,
or
labour
in
the
Word
and
Doctrine
,
whereunto
the
Administration
of
the
Seals
of
the
Covenant
is
annexed
,
with
all
the
Duties
that
belong
unto
the
especial
Application
of
these
things
before
insisted
on
,
unto
the
Flock
;
are
ordinarily
sufficient
to
take
up
the
whole
Man
,
and
the
utmost
of
their
endowments
who
are
called
unto
the
Pastoral
Office
in
the
Church
.
The
very
nature
of
the
Work
in
it self
is
such
,
as
that
the
Apostle
giving
a
short
description
of
it
,
adds
as
an
intimation
of
its
greatness
and
excellency
,
Who
is
sufficient
for
these
things
?
2
Cor.
2.16
.
And
the
manner
of
its
performance
adds
unto
its
weight
.
For
not
to
mention
that
intension
of
Mind
in
the
exercise
of
Faith
,
Love
,
Zeal
and
Compassion
,
which
is
required
of
them
in
the
discharge
of
their
whole
Office
;
the
diligent
consideration
of
the
state
of
the
Flock
,
so
as
to
provide
Spiritual
Food
convenient
for
them
;
with
a
constant
attendance
unto
the
issues
and
effects
of
the
Word
in
the
Consciences
and
Lives
of
Men
;
is
enough
for
the
most
part
to
take
up
their
whole
time
and
strength
.
IT
is
gross
ignorance
or
negligence
that
occasioneth
any
to
be
otherwise
minded
.
As
the
Work
of
the
Ministry
is
generally
discharged
,
as
consisting
only
in
a
Weekly
provision
of
Sermons
,
and
the
performance
of
some
stated
Offices
by
Reading
,
Men
may
have
time
and
liberty
enough
to
attend
unto
other
occasions
.
But
in
such
Persons
we
are
not
at
present
concerned
.
Our
Rule
is
plain
,
1
Tim.
4.12
,
13
,
14
,
15
,
16.
7.
IT
doth
not
hence
follow
,
that
those
who
are
called
unto
the
Ministry
of
the
Word
,
as
Pastors
and
Teachers
,
who
are
Elders
also
,
are
devested
of
the
Right
of
Rule
in
the
Church
,
or
discharged
from
the
exercise
of
it
,
because
others
not
called
unto
their
Office
,
are
appointed
to
be
assistant
unto
them
;
that
is
,
Helps
in
the
Government
.
For
the
Right
and
Duty
of
Rule
is
inseparable
from
the
Office
of
Elders
which
all
Bishops
or
Pastors
are
.
The
Right
is
still
in
them
,
and
the
exercise
of
it
consistent
with
their
more
excellent
Work
,
is
required
of
them
.
So
was
it
in
the
First
Institution
of
the
Sanhedrim
in
the
Church
of
Israel
;
Exod.
18.17
,
18
,
19
,
20
,
21
,
22
,
23.
Moses
had
before
the
sole
Rule
and
Government
of
the
People
.
In
the
addition
that
was
made
of
an
Eldership
for
his
assistance
,
there
was
no
diminution
of
his
Right
,
or
the
exercise
of
it
according
to
his
precedent
power
.
And
the
Apostles
,
in
the
constitution
of
Elders
in
every
Church
,
derogated
nothing
from
their
own
Authority
,
nor
discharged
themselves
of
their
care
.
So
when
they
appointed
Deacons
to
take
care
of
Supplies
for
the
Poor
,
they
did
not
forgo
their
own
Right
,
nor
the
exercise
of
their
Duty
as
their
other
Work
would
permit
them
,
Gal.
2.9
,
10.
And
in
particular
,
the
Apostle
Paul
manifested
his
concernment
herein
,
in
the
care
he
took
about
Collection
for
the
Poor
in
all
Churches
.
8.
AS
we
observed
at
the
entrance
of
this
Chapter
,
the
whole
Work
of
the
Church
,
as
unto
Authoritative
Teaching
and
Rule
,
is
committed
unto
the
Elders
.
For
Authoritative
Teaching
and
Ruling
,
is
Teaching
and
Ruling
by
virtue
of
Office
:
And
this
Office
whereunto
they
do
belong
,
is
that
of
Elders
,
as
it
is
undeniably
attested
,
Act.
20.17
,
&c.
All
that
belongs
unto
the
Care
,
Inspection
,
Oversight
,
Rule
and
Instruction
of
the
Church
,
is
committed
unto
the
Elders
of
it
expresly
.
For
Elders
is
a
Name
derived
from
the
Jews
,
denoting
them
that
have
Authority
in
the
Church
.
Age.
Elders
are
Old
Men
,
well
stricken
in
years
;
unto
whom
respect
and
reverence
is
due
by
the
Law
of
Nature
and
Scripture
Command
;
unless
they
forfeit
their
Privilege
by
levity
or
wickedness
,
which
they
often
do
.
Now
Ancient
Men
were
originally
judged
,
if
not
only
,
yet
the
most
meet
for
Rule
,
and
were
before
others
constantly
called
thereunto
.
Hence
,
the
Name
of
Elders
was
appropriated
unto
them
,
who
did
Preside
and
Rule
over
others
in
any
kind
.
ONLY
it
may
be
observed
,
that
there
is
in
the
Scripture
no
mention
of
Rulers
that
are
called
Elders
,
but
such
as
are
in
a
subordinate
Power
and
Authority
only
.
Those
who
were
in
supream
absolute
power
,
as
Kings
and
Princes
,
are
never
called
Elders
.
But
Elders
by
Office
,
were
such
only
as
had
a
Ministerial
Power
under
others
.
Wherefore
,
the
highest
Officers
in
the
Christian
Church
being
called
Elders
,
even
the
Apostles
themselves
,
and
Peter
in
particular
,
1
Epist.
Chap.
5.
v.
1.2
.
it
is
evident
,
that
they
have
only
a
Ministerial
Power
;
and
so
it
is
declared
ver.
4.
The
Pope
would
now
scarce
take
it
well
to
be
esteemed
only
an
Elder
of
the
Church
of
Rome
;
unless
it
be
in
the
same
sence
wherein
the
Turkish
Monarch
is
called
the
Grand
Signior
.
But
those
who
would
be
in
the
Church
above
Elders
,
have
no
Office
in
it
,
whatever
usurpation
they
may
make
over
it
.
9.
TO
the
compleat
constitution
of
any
particular
Church
,
or
the
perfection
of
its
Organical
State
,
it
is
required
that
there
be
many
Elders
in
it
;
at
least
more
than
one
.
In
this
proposition
lies
the
next
foundation
of
the
Truth
which
we
plead
for
,
and
therefore
it
must
be
distinctly
considered
.
I
do
not
determine
what
their
number
ought
to
be
;
nor
is
it
determinable
,
as
unto
all
Churches
.
For
the
Light
of
Nature
sufficiently
directs
,
that
it
is
to
be
proportioned
unto
the
Work
and
End
designed
.
Where
a
Church
is
numerous
,
there
is
a
necessity
of
encreasing
their
number
proportionable
unto
their
Work.
In
the
days
of
Cyprian
there
was
in
the
Church
of
Carthage
Ten
or
Twelve
of
them
that
are
mentioned
by
Name
;
And
at
the
same
time
,
there
were
a
great
many
in
the
Church
of
Rome
under
Cornelius
.
Where
the
Churches
are
small
,
the
number
of
Elders
may
be
so
also
.
For
no
Office
is
appointed
in
the
Church
for
pomp
or
show
,
but
for
labour
only
.
And
so
many
are
necessary
in
each
Office
as
are
able
to
discharge
the
Work
which
is
allotted
unto
them
.
But
that
Church
,
be
it
small
or
great
,
is
not
compleat
in
its
state
,
is
defective
,
which
hath
not
more
Elders
than
one
;
who
have
not
so
many
as
are
sufficient
for
their
Work.
10.
THE
Government
of
the
Church
,
in
the
judgment
and
practice
of
some
,
is
absolutely
Democratical
or
Popular
.
They
judge
that
all
Church-Power
or
Authority
,
is
seated
and
setled
in
the
Community
of
the
Brethren
or
Body
of
the
People
.
And
they
look
on
Elders
or
Ministers
,
only
as
Servants
of
the
Church
;
not
only
materially
in
the
Duties
they
perform
,
and
finally
for
their
Edification
,
serving
for
the
good
of
the
Church
,
in
the
things
of
the
Church
;
but
formally
also
,
as
acting
the
Authority
of
the
Church
by
a
meer
delegation
,
and
not
any
of
their
own
received
directly
from
Christ
,
by
virtue
of
his
Law
and
Institution
.
Hence
,
they
do
occasionally
appoint
Persons
among
themselves
not
called
unto
,
not
vested
with
any
Office
,
to
Administer
the
Supper
of
the
Lord
,
or
any
other
solemn
Offices
of
Worship
.
On
this
principle
and
supposition
,
I
see
no
necessity
of
any
Elders
at
all
,
though
usually
they
do
conferr
this
Office
,
on
some
with
solemnity
.
But
as
among
them
,
there
is
no
direct
necessity
of
any
Elders
for
Rule
,
so
we
treat
not
at
present
concerning
them
.
11.
SOME
place
the
Government
of
many
particular
Churches
in
a
Diocesan
Bishop
,
with
those
that
act
under
him
,
and
by
his
Authority
,
according
unto
the
Rule
of
the
Canon
Law
,
and
the
civil
constitution
of
the
Land
.
These
are
so
far
from
judging
it
necessary
that
there
should
be
many
Elders
for
Rule
in
every
particular
Church
,
as
that
they
allow
no
Rule
in
them
at
all
,
but
only
assert
a
Rule
over
them
.
But
a
Church
,
where
there
is
no
Rule
in
it self
,
to
be
exercised
in
the
Name
of
Christ
by
its
own
Rulers
,
Officers
,
Guides
,
immediatly
presiding
in
it
,
is
unknown
to
Scripture
and
Antiquity
.
Wherefore
,
with
these
we
deal
not
in
this
Discourse
;
nor
have
any
apprehension
,
that
the
power
of
presenting
Men
,
for
any
pretended
Disorder
,
unto
the
Bishops
or
Chancellors
Court
,
is
any
part
of
Church-Power
or
Rule
.
12.
OTHERS
place
the
Rule
of
particular
Churches
,
especially
in
cases
of
greatest
moment
,
in
an
Association
,
Conjunction
or
Combination
of
all
the
Elders
of
them
in
one
Society
,
which
is
commonly
called
a
Classis
.
So
in
all
Acts
of
Rule
,
there
will
be
a
conjunct
acting
of
many
Elders
.
And
,
no
doubt
it
is
the
best
provision
that
can
be
made
on
a
supposition
of
the
continuance
of
the
present
Parochial
Distribution
.
But
those
also
of
this
judgment
,
who
have
most
weighed
and
considered
the
nature
of
these
things
,
do
assert
the
necessity
of
many
Elders
in
every
particular
Church
,
which
is
the
common
judgment
and
practice
of
the
Reformed
Churches
in
all
places
.
13.
AND
some
there
are
,
who
begin
to
maintain
,
That
there
is
no
need
of
any
more
but
One
Pastor
,
Bishop
,
or
Elder
,
in
a
particular
Church
,
which
hath
its
Rule
in
its
self
;
other
Elders
for
Rule
being
unnecessary
.
This
is
a
Novel
Opinion
,
contradictory
to
the
sence
and
practice
of
the
Church
in
all
Ages
.
And
I
shall
prove
the
contrary
.
1.
THE
pattern
of
the
First
Churches
constituted
by
the
Apostles
,
which
it
is
our
Duty
to
imitate
and
follow
as
our
Rule
,
constantly
expresseth
and
declares
,
That
many
Elders
were
appointed
by
them
in
every
Church
,
Act.
11.30
.
Chap.
14.23
.
Chap.
15.2
,
4
,
6
,
22.
Chap.
16.4
.
Chap.
20.17
,
&c.
1
Tim.
5.17
.
Phil.
1.1
.
Tit.
1.5
.
1
Pet.
5.1
.
There
is
no
mention
in
the
Scripture
,
no
mention
in
Antiquity
,
of
any
Church
wherein
there
was
not
more
Elders
than
One
,
nor
doth
that
Church
answer
the
Original
Pattern
,
where
it
is
otherwise
.
2.
WHERE
there
is
but
one
Elder
in
a
Church
,
there
cannot
be
an
Eldership
or
Presbytery
;
as
there
cannot
be
a
Senate
where
there
is
but
one
Senator
;
which
is
contrary
unto
1
Tim.
4.14
.
3.
THE
continuation
of
every
Church
in
its
original
State
and
Constitution
,
is
,
since
the
ceasing
of
extraordinary
Offices
and
Powers
,
committed
to
the
Care
and
Power
of
the
Church
it self
.
Hereunto
the
Calling
and
Ordaining
of
ordinary
Officers
,
Pastors
,
Rulers
,
Elders
,
Teachers
,
do
belong
.
And
therein
,
as
we
have
proved
,
both
the
Election
of
the
People
,
submitting
themselves
unto
them
in
the
Lord
,
and
the
solemn
setting
of
them
apart
by
Imposition
of
Hands
,
do
concurr
.
But
if
there
be
but
One
Elder
only
in
a
Church
,
upon
his
Death
or
Removal
,
this
Imposition
of
Hands
must
either
be
left
unto
the
People
,
or
be
supplied
by
Elders
of
other
Churches
;
or
be
wholly
omitted
,
all
which
are
irregular
.
And
that
Church-Order
is
defective
,
which
wants
the
Symbol
of
Authoritative
Ordination
.
4.
IT
is
difficult
,
if
not
impossible
,
on
a
supposition
of
One
Elder
only
in
a
Church
,
to
preserve
the
Rule
of
the
Church
from
being
Prelatical
or
Popular
.
There
is
nothing
more
frequently
objected
unto
those
who
dissent
from
Diocesan
Bishops
,
than
that
they
would
every
one
be
Bishops
in
their
own
Parishes
,
and
unto
their
own
People
.
All
such
pretences
are
excluded
on
our
principles
,
of
the
Liberty
of
the
People
,
of
the
necessity
of
many
Elders
in
the
same
Church
in
an
equality
of
Power
,
and
the
Communion
of
other
Churches
in
Association
:
But
practically
where
there
is
but
One
Elder
,
one
of
the
extreams
can
be
hardly
avoided
.
If
he
Rule
by
himself
,
without
the
previous
Advice
in
some
cases
,
as
well
as
the
subsequent
consent
of
the
Church
,
it
hath
an
eye
of
unwarrantable
Prelacy
in
it
:
If
every
thing
be
to
be
Originally
Transacted
,
Disposed
,
Ordered
by
the
whole
Society
,
the
Authority
of
the
Elder
will
quickly
be
insignificant
,
and
he
will
be
little
more
in
point
of
Rule
,
than
any
other
Brother
of
the
Society
.
But
all
these
Inconveniencies
are
prevented
by
the
fixing
of
many
Elders
in
each
Church
,
which
may
maintain
the
Authority
of
the
Presbytery
,
and
free
the
Church
from
the
Despotical
Rule
of
any
Diotr●phes
.
But
in
case
there
be
but
one
in
any
Church
,
unless
he
have
Wisdom
to
maintain
the
Authority
of
the
Eldership
in
his
own
Person
and
Actings
,
there
is
no
Rule
but
Confusion
.
5.
THE
nature
of
the
Work
whereunto
they
are
called
,
requires
,
that
in
every
Church
consisting
in
any
considerable
number
of
Members
,
there
should
be
more
Elders
than
One.
When
God
first
appointed
Rule
in
the
Church
under
the
Old
Testament
,
he
assigned
unto
every
Ten
Persons
,
or
Families
,
a
distinct
Ruler
,
Deut.
1.15
.
For
the
Elders
are
to
take
care
of
the
Walk
or
Conversation
of
all
the
Members
of
the
Church
,
that
it
be
according
unto
the
Rule
of
the
Gospel
.
This
Rule
is
eminent
as
unto
the
holiness
that
it
requires
,
above
all
other
Rules
of
moral
Conversation
whatever
.
And
there
is
in
all
the
Members
of
the
Church
great
Accuracy
and
Circumspection
required
in
their
walking
after
it
and
according
unto
it
.
The
Order
also
and
Decency
which
is
required
in
all
Church-Assemblies
,
stands
in
need
of
exact
care
and
inspection
.
That
all
these
things
can
be
attended
unto
,
and
discharged
in
a
due
manner
in
any
Church
by
One
Elder
,
is
for
them
only
to
suppose
who
know
nothing
of
them
.
And
,
although
there
may
be
an
appearance
for
a
season
of
all
these
things
in
such
Churches
,
yet
there
being
not
therein
a
due
compliance
with
the
Wisdom
and
Institution
of
Christ
,
they
have
no
present
Beauty
,
nor
will
be
of
any
long
continuance
.
THESE
considerations
,
as
also
those
that
follow
,
may
seem
jejune
and
contemptible
unto
such
as
have
another
frame
of
Church-Rule
and
Order
drawn
in
their
Minds
and
Interests
.
A
Government
vested
in
some
few
Persons
,
with
Titles
of
Preheminence
and
Legal
Power
,
exercised
in
Courts
with
Coercive
Jurisdiction
,
by
the
Methods
and
Processes
of
Canons
of
their
own
framing
,
is
that
which
they
suppose
doth
better
become
the
Grandeur
of
Church-Rulers
,
and
the
State
of
the
Church
,
than
these
Creeping
Elders
with
their
Congregations
.
But
,
whereas
our
present
enquiry
after
these
things
,
is
only
in
and
out
of
the
Scripture
,
wherein
there
is
neither
shadow
nor
appearance
of
any
of
these
practices
,
I
beg
their
pardon
,
if
at
present
I
consider
them
not
.
10.
WE
shall
now
make
Application
of
these
things
unto
our
present
purpose
.
I
say
then
,
(
1.
)
Whereas
there
is
a
Work
of
Rule
in
the
Church
,
distinct
from
that
of
Pastoral
Feeding
.
(
2.
)
Whereas
this
Work
is
to
be
attended
unto
with
diligence
,
which
includes
the
whole
Duty
of
him
that
attends
unto
it
.
And
,
(
3.
)
That
the
Ministry
of
the
Word
and
Prayer
,
with
all
those
Duties
that
accompany
it
,
is
a
full
Employment
for
any
Man
,
and
so
consequently
his
principal
and
proper
Work
,
which
it
is
unlawful
for
him
to
be
remiss
in
by
attending
on
another
with
Diligence
.
And
,
(
4.
)
Whereas
there
ought
to
be
many
Elders
in
every
Church
,
that
both
the
Works
of
Teaching
and
Ruling
may
be
constantly
attended
unto
.
(
5.
)
That
in
the
Wisdom
of
the
Holy
Ghost
,
distinct
Works
did
require
distinct
Offices
for
their
discharge
;
all
which
we
have
proved
already
;
our
enquiry
hereon
is
,
Whether
the
same
Holy
Spirit
,
hath
not
distinguished
this
Office
of
Elders
into
those
two
sorts
,
namely
,
those
who
are
called
unto
Teaching
and
Rule
also
;
and
those
who
are
called
unto
Rule
only
,
which
we
Affirm
.
THE
Testimonies
whereby
the
Truth
of
this
Assertion
is
confirmed
,
are
generally
known
and
pleaded
;
I
shall
insist
on
some
of
them
only
,
beginning
with
that
which
is
of
uncontroulable
evidence
,
if
it
had
any
thing
to
conflict
withal
but
prejudices
and
interest
;
and
this
is
1
Tim.
5.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
Praesum
,
Praesidio
;
to
Preside
,
to
Rule
.
Praesident
probati
Seniores
.
Tertull.
And
the
Bishop
or
Pastor
in
Justin
Martyr
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
is
the
Word
constantly
used
in
the
New
Testament
,
Rom.
12.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Ruleth
;
1
Thess.
5.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
are
over
them
,
that
is
,
in
place
of
Rule
,
1
Tim.
3.4
,
5
,
12.
It
is
applied
unto
Family
Rule
and
Government
,
as
it
is
also
unto
care
and
diligence
about
good
Works
,
Tit.
3.8.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
whole
Presidency
in
the
Church
,
with
respect
unto
its
Rule
.
Translators
agree
in
the
reading
of
these
Words
,
so
the
Hebrew
of
Munster
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Elders
of
the
Congregation
who
well
discharge
their
Rule
or
Conduct
.
So
the
Syriack
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Those
Elders
.
Qui
bene
praesunt
Presbyteri
;
Vul
Lat.
Seniori
che
Governano
bene
;
Ital.
All
agree
that
it
is
the
Governours
and
the
Government
of
the
Church
in
general
that
is
here
intended
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
Word
most
controverted
.
All
Translators
esteem
it
distinctive
,
Heb.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eminently
;
Syr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chiefly
,
Principally
;
Maxime
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
labour
painfully
,
labour
to
weariness
;
travail
in
the
Word
and
Doctrine
.
THE
Elders
or
Presbyters
in
Office
,
Elders
of
the
Church
that
Rule
well
,
or
discharge
their
Presidency
for
Rule
in
due
manner
,
are
worthy
,
or
ought
to
be
reputed
worthy
of
double
honour
;
especially
those
of
them
who
labour
,
or
are
ingaged
in
the
great
labour
and
travail
of
the
Word
and
Doctrine
.
AND
some
things
may
be
observed
in
general
concerning
these
words
.
1.
THIS
Testimony
relates
directly
unto
the
Rules
and
Principles
before
laid
down
,
directing
unto
the
practice
of
them
.
According
to
the
Analogy
of
these
Principles
,
these
Words
are
to
be
interpreted
.
And
unless
they
are
overthrown
,
it
is
to
no
purpose
to
put
in
exceptions
against
the
sence
of
this
or
that
Word
;
the
Interpretation
of
them
is
to
be
suited
unto
the
Analogy
of
the
things
which
they
relate
unto
.
If
we
consider
not
what
is
spoken
here
in
consent
with
other
Scriptures
treating
of
the
same
matter
,
we
depart
from
all
sober
Rules
of
Interpretation
.
2.
ON
this
supposition
,
the
Words
of
the
Text
have
a
plain
and
obvious
signification
,
which
at
first
view
presents
it self
unto
the
common
sence
and
understanding
of
all
Men.
And
where
there
is
nothing
contrary
unto
any
other
Divine
Testimony
,
or
Evident
Reason
,
such
a
sence
is
constantly
to
be
embraced
.
There
is
nothing
here
of
any
Spiritual
Mystery
;
but
only
a
direction
concerning
outward
Order
in
the
Church
.
In
such
,
cases
the
literal
sence
of
the
Words
rationally
apprehended
,
is
all
that
we
are
concerned
in
.
But
on
the
first
Proposal
of
this
Text
,
That
the
Elders
that
Rule
well
,
are
worthy
of
double
honour
,
especially
those
who
labour
in
the
Word
and
Doctrine
;
a
rational
Man
who
is
unprejudiced
,
who
never
heard
of
the
Controversy
about
Ruling
Elders
,
can
hardly
avoid
an
Apprehension
that
there
are
two
sort
of
Elders
,
some
that
labour
in
the
Word
and
Doctrine
,
and
some
who
do
not
so
do
.
The
Truth
is
,
it
was
Interest
and
Prejudice
that
first
caused
some
learned
Men
to
strain
their
wits
to
find
out
evasions
from
the
evidence
of
this
Testimony
:
Being
so
found
out
,
some
others
of
meaner
Abilities
have
been
entangled
by
them
.
For
there
is
not
one
new
Argument
advanced
in
this
cause
,
not
one
exception
given
in
unto
the
sence
of
the
place
which
we
plead
for
,
but
what
was
long
since
coined
by
Papists
and
Prelatists
,
and
mannaged
with
better
Colours
than
some
now
are
able
to
lay
on
them
,
who
pretend
unto
the
same
judgment
.
3.
THIS
is
the
substance
of
the
Truth
in
the
Text.
There
are
Elders
in
the
Church
;
there
are
or
ought
to
be
so
in
every
Church
.
With
these
Elders
the
whole
Rule
of
the
Church
is
intrusted
;
all
these
,
and
only
they
,
do
Rule
in
it
.
Of
these
Elders
there
are
two
sorts
,
for
a
description
is
given
of
one
sort
distinctive
from
the
other
,
and
comparative
with
it
.
The
First
sort
doth
Rule
,
and
also
labour
in
the
Word
and
Doctrine
.
That
these
Works
are
distinct
and
different
was
before
declared
.
Yet
,
as
distinct
Works
,
they
are
not
incompatible
,
but
are
committed
unto
the
same
Person
.
They
are
so
unto
them
,
who
are
not
Elders
only
,
but
moreover
Pastors
or
Teachers
.
Unto
Pastors
and
Teachers
,
as
such
,
there
belongs
no
Rule
;
although
,
by
the
institution
of
Christ
,
the
Right
of
Rule
be
inseparable
from
their
Office.
For
all
that
are
rightfully
called
thereunto
are
Elders
also
,
which
gives
them
an
Interest
in
Rule
.
They
are
Elders
with
the
Addition
of
Pastoral
or
Teaching
Authority
.
But
there
are
Elders
which
are
not
Pastors
or
Teachers
.
For
there
are
some
who
Rule
well
,
but
labour
not
in
the
Word
and
Doctrine
;
that
is
,
who
are
not
Pastors
or
Teachers
.
ELDERS
that
Rule
well
,
but
labour
not
in
the
Word
and
Doctrine
,
are
Ruling
Elders
only
;
and
such
are
in
the
Text.
THE
most
learned
of
our
Protestant
Adversaries
in
this
case
,
●re
Erastus
,
Bilson
,
Sarravia
,
Downham
,
Scultetus
,
Mead
,
Grotius
,
Hamond
;
who
agree
not
at
all
among
themselves
about
the
sence
of
the
Words
:
For
,
1.
THEIR
whole
design
and
endeavour
is
to
put
in
Exceptions
against
the
obvious
sence
and
interpretation
of
the
Words
,
not
fixing
on
any
determinate
exposition
of
it
themselves
,
such
as
they
will
abide
by
in
opposition
unto
any
other
sence
of
the
place
.
Now
this
is
most
sophistical
way
of
arguing
upon
Testimonies
,
and
suited
only
to
make
Controversies
endless
.
Whose
Wit
is
so
barren
,
as
not
to
be
able
to
raise
one
exception
or
other
against
the
plainest
and
most
evident
Testimony
?
So
the
Socinians
deal
with
us
,
in
all
the
Testimonies
we
produce
to
prove
the
Deity
or
Satisfaction
of
Christ
.
They
suppose
it
enough
to
evade
their
force
,
if
they
can
but
pretend
that
the
Words
are
capable
of
another
sence
;
although
they
will
not
abide
by
it
,
that
this
or
that
is
their
sence
.
For
if
they
would
do
so
,
when
that
is
overthrown
the
Truth
would
be
established
.
But
every
Testimony
of
the
Scripture
hath
one
determinate
sence
.
When
this
is
contended
about
,
it
is
equal
that
those
at
difference
do
express
their
Apprehensions
of
the
mind
of
the
Holy
Spirit
in
the
Word
which
they
will
abide
by
.
When
this
is
done
,
let
it
be
examined
and
tried
,
whether
of
the
two
sences
pretended
unto
,
doth
best
comply
with
the
signification
and
use
of
the
Words
,
the
context
or
scope
of
the
place
,
other
Scripture
Testimonies
,
and
the
Analogy
of
Faith.
No
such
Rule
is
attended
unto
in
this
case
by
our
Adversaries
.
They
think
it
enough
to
oppose
our
sence
of
the
Words
,
but
will
not
fix
upon
any
of
their
own
,
which
if
it
be
disproved
,
ours
ought
to
take
place
.
And
hence
,
2.
THEY
do
not
in
the
least
agree
among
themselves
,
scarce
any
Two
of
them
,
on
what
is
the
most
probable
sence
of
the
Words
,
nor
are
any
of
them
singly
,
well
resolved
what
Application
to
make
of
them
,
nor
unto
what
persons
;
but
only
propose
things
as
their
conjecture
.
But
of
very
many
opinions
or
conjectures
that
are
advanced
in
this
case
,
all
of
them
but
of
one
,
are
accompanied
with
the
modesty
of
granting
that
divers
sorts
of
Elders
are
here
intended
,
which
,
without
more
than
ordinary
confidence
,
cannot
be
denied
:
But
,
SOME
by
Elders
that
Rule
well
,
do
understand
Bishops
that
are
Diocesans
;
and
by
those
that
labour
in
the
Word
and
Doctrine
,
ordinary
Preaching
Presbyters
;
which
plainly
gives
them
the
advantage
of
Preheminence
,
Reverence
and
Maintenance
above
the
other
.
SOME
by
Elders
that
Rule
well
,
understand
ordinary
Bishops
and
Presbyters
;
and
by
those
that
labour
in
the
Word
and
Doctrine
,
Evangelists
;
so
carrying
the
Text
out
of
the
present
concernment
of
the
Church
,
Deacons
are
esteemed
by
some
to
have
an
Interest
in
the
Rule
of
the
Church
,
and
so
to
be
intended
in
the
first
place
;
and
Preaching
Ministers
in
the
latter
.
SOME
speak
of
two
sorts
of
Elders
,
both
of
the
same
Order
,
or
Ministers
;
some
that
Preach
the
Word
and
Administer
the
Sacraments
;
and
others
that
are
Imployed
about
inferior
Offices
,
as
Reading
,
and
the
like
,
which
is
the
conceit
of
Scultetus
.
Mr.
MEDE
weighs
most
of
these
conjectures
,
and
at
length
prefers
one
of
his
own
before
them
all
;
namely
,
that
by
Elders
that
Rule
well
,
Civil
Magistrates
are
intended
;
and
by
those
that
labour
in
the
Word
and
Doctrine
,
the
Ministers
of
the
Gospel
.
BUT
some
discerning
the
weakness
and
improbability
of
all
these
Conjectures
;
and
how
easily
they
may
be
disproved
,
betake
themselves
unto
a
direct
denial
of
that
which
seems
to
be
plainly
asserted
in
the
Text
;
namely
,
that
there
are
two
sorts
of
Elders
here
intended
and
described
,
which
they
countenance
themselves
in
,
by
exception
unto
the
application
of
some
Terms
in
the
Text
,
which
we
shall
immediately
consider
.
GROTIVS
,
as
was
before
intimated
,
Disputes
against
the
Divine
Institution
of
such
Temporary
Lay-Elders
as
are
made
use
of
in
sundry
of
the
Reformed
Churches
.
But
when
he
hath
done
,
he
affirms
,
That
it
is
highly
necessary
that
such
conjunct
Associates
in
Rule
from
among
the
people
,
should
be
in
every
Church
;
which
he
proves
by
sundry
Arguments
.
And
these
he
would
have
either
nominated
by
the
Magistrate
,
or
chosen
by
the
People
.
WHEREFORE
,
omitting
all
contests
about
the
forementioned
conceits
,
or
any
other
of
the
like
nature
,
I
shall
propose
One
Argument
from
these
Words
,
and
vindicate
it
from
the
exceptions
of
those
of
the
latter
sort
.
PREACHING
Elders
,
although
they
Rule
well
,
are
not
worthy
of
double
Honour
,
unless
they
labour
in
the
Word
and
Doctrine
.
BVT
there
are
Elders
who
Rule
well
that
are
worthy
of
double
Honour
,
though
they
do
not
labour
in
the
Word
and
Doctrine
.
THEREFORE
,
there
are
Elders
that
Rule
well
,
who
are
not
Teaching
or
Preaching
Elders
,
that
is
who
are
Ruling
Elders
only
.
THE
Proposition
is
evident
in
its
own
light
from
the
very
Terms
of
it
.
For
to
Preach
,
is
to
labour
in
the
Word
and
Doctrine
:
Preaching
or
Teaching
Elders
,
that
do
not
labour
in
the
Word
and
Doctrine
,
are
Preaching
or
Teaching
Elders
that
do
not
Preach
or
Teach
.
And
to
say
that
Preachers
,
whose
Office
and
Duty
is
to
Preach
,
are
worthy
of
that
double
honour
which
is
due
on
the
account
of
Preaching
,
though
they
do
not
Preach
,
is
uncouth
and
irrational
.
It
is
contrary
to
the
Scripture
,
and
the
Light
of
Nature
,
as
implying
a
contradiction
,
that
a
Man
whose
Office
it
is
to
Teach
and
Preach
,
should
be
esteemed
worthy
of
double
honour
on
the
account
of
his
Office
,
who
doth
not
as
an
Officer
Teach
or
Preach
.
THE
Assumption
consists
upon
the
matter
,
in
the
very
,
Words
of
the
Apostle
.
For
he
who
says
,
The
Elders
who
Rule
well
,
are
worthy
of
double
Honour
,
especially
they
who
labour
in
the
Word
and
Doctrine
,
saith
there
are
,
or
may
be
Elders
who
Rule
well
,
who
do
not
labour
in
the
Word
and
Doctrine
,
that
is
,
who
are
not
obliged
so
to
do
.
THE
Argument
from
these
Words
may
be
otherwise
framed
,
but
this
contains
the
plain
sence
of
this
Testimony
.
SUNDRY
things
are
excepted
unto
this
Testimony
and
our
Application
of
it
.
Those
which
are
of
any
weight
consist
in
a
contest
about
Two
Words
in
the
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
some
place
their
confidence
of
Evasion
in
one
of
them
,
and
some
in
another
;
the
Argument
from
both
being
inconsistent
.
If
that
sence
of
one
of
these
Words
which
is
pleaded
as
a
Relief
against
this
Testimony
be
embraced
,
that
which
unto
the
same
purpose
is
pretended
to
be
the
sence
of
the
other
,
must
be
rejected
.
Such
shifts
doth
an
opposition
unto
the
Truth
,
put
Men
to
.
1.
SOME
say
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
especially
,
is
not
Distinctive
,
but
Descriptive
only
;
that
is
,
it
doth
not
distinguish
one
sort
of
Elders
from
another
;
but
only
describes
that
single
sort
of
them
by
an
adjunct
of
their
Office
,
whereof
the
Apostle
speaks
.
The
meaning
of
it
,
they
say
,
is
as
much
as
,
seeing
that
.
The
Elders
that
Rule
well
,
are
worthy
of
double
Honour
;
seeing
that
they
also
labour
;
or
especially
considering
that
they
Labour
,
&c.
THAT
this
is
the
sence
of
the
word
,
that
it
is
thus
to
be
interpreted
,
must
be
proved
from
the
Authority
of
Ancient
Translations
,
or
the
use
of
it
in
other
places
of
the
New
Testament
,
or
from
its
precise
Signification
and
Application
in
other
Authors
learned
in
this
Language
;
or
that
it
is
inforced
from
the
Context
,
or
Matter
treated
of
.
BUT
none
of
these
can
be
pretended
.
1.
THE
rendring
of
the
word
in
old
Translations
we
have
before
considered
.
They
agree
in
maxime
illi
qui
;
which
is
distinctive
.
2.
THE
use
of
it
in
other
places
of
the
New
Testament
is
constantly
distinctive
,
whether
applied
to
Things
or
Persons
,
Act.
20.39
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sorrowing
chiefly
at
the
word
,
of
seeing
his
face
no
more
.
Their
sorrow
herein
was
distinct
from
all
their
other
trouble
,
Gal.
6.10
.
Let
us
do
good
unto
all
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
chiefly
,
especially
,
unto
the
houshould
of
Faith.
It
puts
a
distinction
between
the
houshold
of
Faith
and
all
others
,
by
virtue
of
their
especial
privilege
;
which
is
the
direct
use
of
the
word
in
that
place
of
the
same
Apostle
,
Phil.
4.22
.
All
the
Saints
salute
you
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
especially
they
that
are
of
Caesar's
House
.
Two
sorts
of
Saints
are
plainly
expressed
;
first
such
as
were
so
in
general
;
such
as
were
so
also
,
but
under
this
especial
Privilege
and
Circumstance
,
that
they
were
of
Caesar's
House
,
which
the
others
were
not
;
as
it
is
here
with
respect
unto
Elders
:
All
Rule
well
,
but
some
moreover
labour
in
the
Word
and
Doctrine
,
1
Tim.
5.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
If
a
man
provide
not
for
his
own
,
especial
those
of
his
own
House
;
especially
Children
or
Servants
,
which
live
in
his
own
House
,
and
are
thereby
distinguished
from
others
of
a
more
remote
Relation
.
2
Tim.
4.13
.
Bring
the
Books
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
especially
the
Parchments
;
not
because
they
are
Parchments
;
but
among
the
Books
,
the
Parchments
in
particular
,
and
in
an
especial
manner
.
2
Pet.
2.9
,
10.
The
Lord
knows
how
to
reserve
the
Wicked
to
the
Day
of
Judgment
to
be
punished
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
especially
those
that
walk
after
the
Flesh
;
who
shall
be
singled
out
to
exemplary
Punishment
.
It
is
but
once
more
used
in
the
New
Testament
;
namely
,
Act.
26.3
.
where
it
includes
a
distinction
in
the
thing
under
consideration
.
WHEREAS
this
is
the
constant
use
of
the
word
in
the
Scripture
,
(
being
principally
used
by
this
Apostle
in
his
Writings
)
wherein
it
is
distinctive
and
comparative
of
the
things
and
persons
,
that
respect
is
had
unto
;
it
is
to
no
purpose
to
pretend
that
it
is
here
used
in
another
sence
,
or
is
otherwise
applied
;
unless
they
can
prove
from
the
Context
that
there
is
a
necessity
of
their
peculiar
Interpretation
of
it
.
3.
THE
use
of
the
word
,
in
other
Authors
,
is
concurrent
with
that
of
it
in
the
Scripture
,
Herodian
.
Lib.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Syrians
are
naturally
lovers
of
Fetivals
;
especially
they
that
dwell
at
Antioch
.
It
is
the
same
phrase
of
Speech
with
that
here
used
.
For
all
they
that
dwelt
at
Antioch
were
Syrians
;
but
all
the
Syrians
dwelt
not
at
Antioch
.
There
is
a
distinction
and
distribution
made
of
the
Syrians
into
two
sorts
:
Such
as
were
Syrians
only
,
and
such
as
being
Syrians
,
dwelt
at
Antioch
,
the
Metropolis
of
the
Country
.
If
a
Man
should
say
,
that
all
English
Men
were
Stout
and
Couragious
,
especially
the
Londoners
;
he
would
both
affirm
the
Londoners
to
be
Englishmen
,
and
distinguish
them
from
the
rest
of
their
Country-men
.
So
,
all
that
labour
in
the
Word
and
Doctrine
,
are
Elders
;
but
all
Elders
do
not
labour
in
the
Word
and
Doctrine
,
nor
is
it
their
Duty
so
to
do
;
these
we
call
Ruling
Elders
and
,
as
I
judge
,
rightly
.
4.
THE
sence
which
the
words
will
give
being
so
interpreted
,
as
that
a
distinction
of
Elders
is
not
made
in
them
,
is
absurd
;
the
subject
and
predicate
of
the
Proposition
being
terms
convertible
;
it
must
be
so
,
if
the
Proposition
be
not
allowed
to
have
a
Distinction
in
it
.
One
sort
of
Elders
only
,
it
is
said
are
here
intended
.
I
ask
who
they
are
,
and
of
what
sort
?
it
is
said
,
the
same
with
Pastors
and
Teachers
,
or
Ministers
of
the
Gospel
.
For
if
the
one
sort
of
Elders
intended
,
be
of
another
sort
,
we
obtain
what
we
plead
for
,
as
fully
as
if
two
sorts
were
allowed
.
Who
then
are
these
Elders
,
these
Pastors
and
Teachers
,
these
Ministers
of
the
Church
?
Are
they
not
those
who
labour
in
the
Word
and
Doctrine
?
Yes
,
it
will
be
said
,
it
is
they
and
no
other
.
Then
this
is
the
sence
of
the
words
;
Those
who
labour
in
the
Word
and
Doctrine
,
that
Rule
well
,
are
worthy
of
double
honour
,
especially
if
they
labour
in
the
Word
and
Doctrine
.
For
if
there
be
but
one
sort
of
Elders
;
then
Elders
,
and
those
that
labour
in
the
Word
and
Doctrine
,
are
terms
convertible
.
But
Elders
,
and
labour
in
the
Word
and
Doctrine
,
are
subject
and
praedicate
in
this
Proposition
.
WHEREFORE
,
there
are
few
of
any
Learning
or
Judgment
,
that
make
use
of
this
Evasion
;
but
allowing
a
Distinction
to
be
made
,
they
say
,
That
it
is
as
to
Work
and
Employment
,
and
not
as
unto
Office.
Those
who
in
the
disharge
of
their
Office
as
Elders
do
so
labour
as
is
intended
and
included
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
denotes
a
peculiar
kind
of
work
in
the
Ministry
:
Yea
,
say
some
,
this
word
denotes
the
Work
of
an
Evangelist
,
who
was
not
confined
unto
any
one
place
;
but
travelled
up
and
down
the
World
to
Preach
the
Gospel
.
And
those
of
this
mind
do
allow
,
That
two
sorts
of
Elders
are
intended
in
the
Words
.
Let
us
see
whether
they
have
any
better
success
in
this
their
Conjecture
,
than
the
others
have
in
the
former
Answer
.
1.
I
GRANT
,
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
here
used
,
signifies
to
Labour
with
Pains
and
Diligence
,
ad
ultimum
virium
,
usque
ad
fatigationem
;
unto
the
utmost
of
Mens
Strength
,
and
unto
Weariness
.
But
,
2.
SO
to
labour
in
the
Word
and
Doctrine
,
is
the
Duty
of
all
Pastors
and
Teachers
;
and
who
ever
doth
not
so
labour
,
is
negligent
in
his
Office
,
and
worthy
of
severe
Blame
,
instead
of
double
Honour
.
For
,
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whence
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
the
Labour
of
a
Minister
;
and
so
of
any
Minister
in
his
Work
of
Teaching
and
Preaching
the
Gospel
,
1
Cor.
3.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Every
one
(
that
is
every
one
employed
in
the
Ministry
,
whether
to
Plant
or
to
Water
;
to
Convert
Men
,
or
to
Edifie
the
Church
)
shall
receive
his
own
Reward
,
according
to
his
own
Labour
.
He
that
doth
not
strive
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Ministry
,
shall
never
receive
a
Reward
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
his
own
Labour
;
and
so
is
not
worthy
of
double
Honour
.
2.
IT
is
a
general
word
used
to
express
the
work
of
any
,
in
the
Service
of
God
;
whereon
it
is
applied
unto
the
Prophets
and
Teachers
under
the
Old
Testament
,
Joh.
4.38
.
I
sent
you
to
Reap
that
whereon
you
bestowed
no
Labour
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
others
have
laboured
,
and
you
have
entered
into
their
Labours
:
That
is
of
the
Prophets
and
John
the
Baptist.
Yea
,
it
is
so
unto
the
Labour
that
Women
may
take
in
the
serving
of
the
Church
,
Rom.
16.6
.
Salute
Mary
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
laboured
much
;
which
is
more
than
simply
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vers.
12.
Salute
Tryphoena
and
Tryphosa
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
laboured
in
the
Lord
.
Vers.
13.
Salute
the
beloved
Persis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
laboured
much
in
the
Lord
.
So
wide
from
Truth
is
it
,
that
this
word
should
signifie
a
Labour
peculiar
to
some
sorts
of
Ministers
,
which
all
are
not
in
common
obliged
unto
.
3.
IF
the
labour
of
Evangelists
,
or
of
them
who
travelled
up
and
down
to
Preach
the
Word
be
intended
,
then
it
is
so
,
either
because
this
is
the
proper
signification
of
the
word
,
or
because
it
is
constantly
used
elsewhere
to
express
that
kind
of
Labour
.
But
the
contrary
unto
both
of
these
is
evident
from
all
places
wherein
it
is
used
.
So
is
it
expresly
applied
to
fixed
Elders
,
1
Thess.
5.12
.
We
exhort
you
,
Brethren
,
to
know
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
them
that
labour
among
you
;
who
are
the
Rulers
and
Instructers
.
IT
is
therefore
evident
,
that
this
Word
expresseth
no
more
but
what
is
the
ordinary
Indispensable
Duty
of
every
Teaching
Elder
,
Pastor
or
Minister
,
And
if
it
be
so
,
then
those
Elders
,
that
is
Pastors
or
Teachers
,
that
do
not
perform
and
discharge
it
,
are
not
worthy
of
double
Honour
.
Nor
would
the
Apostle
give
any
countenance
unto
them
,
who
were
any
way
remiss
or
negligent
,
in
comparison
of
others
,
in
the
discharge
of
their
Duty
;
see
1
Thess.
5.12
.
THERE
are
therefore
Two
sorts
of
Duties
confessedly
here
mentioned
and
commanded
;
the
First
is
Ruling
well
,
the
other
Labouring
in
the
Word
and
Doctrine
.
Suppose
that
both
these
,
Ruling
,
and
Teaching
,
are
committed
to
one
sort
of
Persons
only
,
having
one
and
the
same
Office
absolutely
,
then
are
some
commended
who
do
not
discharge
their
whole
Duty
,
at
least
not
comparatively
unto
others
;
which
is
a
vain
imagination
.
That
both
of
them
are
committed
unto
one
sort
of
Elders
,
and
one
of
them
only
unto
another
,
each
discharging
its
Duty
with
respect
unto
its
Work
,
and
so
both
worthy
of
Honour
,
is
the
mind
of
the
Apostle
.
THAT
which
is
objected
from
the
following
verse
,
namely
,
that
maintenance
belongs
unto
this
double
Honour
,
and
so
,
consequently
,
that
if
there
be
Elders
that
are
employed
in
the
Work
of
Rule
only
,
that
maintenance
is
due
unto
them
from
the
Church
;
I
answer
,
It
is
so
no
doubt
;
if
,
(
1.
)
The
Church
be
able
to
make
them
an
Allowance
.
(
2.
)
If
their
Work
be
such
as
to
take
up
the
whole
or
the
greatest
part
of
their
industry
;
and
,
(
3.
)
If
they
stand
in
need
of
it
:
Without
which
Considerations
,
it
may
be
dispensed
withal
;
not
only
in
them
,
but
in
Teaching
Elders
also
.
OUR
next
Testimony
is
from
the
same
Apostle
,
Rom.
12.6
,
7.
8.
HAVING
then
Gifts
differing
according
unto
the
Grace
given
unto
us
,
whether
Prophecy
,
let
us
Prophesy
according
to
the
proportion
of
Faith
;
or
Ministry
,
let
us
wait
on
our
Ministry
;
or
he
that
Teacheth
on
Teaching
;
or
he
that
Exhorts
on
Exhortation
,
he
that
giveth
let
him
do
it
with
simplicity
,
he
that
Ruleth
with
diligence
,
he
that
sheweth
mercy
with
cheerfulness
.
OUR
Argument
from
hence
is
this
;
There
is
in
the
Church
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
one
that
Ruleth
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
Rule
with
Authority
by
virtue
of
Office
,
whence
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
Presides
over
others
with
Authority
.
For
the
discharge
of
their
Office
,
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
differing
peculiar
Gift
bestowed
on
some
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ver.
7.
and
there
is
the
especial
manner
prescribed
for
the
discharge
of
this
especial
Office
,
by
virtue
of
that
especial
Gift
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
to
be
done
with
peculiar
diligence
.
And
this
Ruler
is
distinguished
from
him
that
Exhorteth
,
and
him
that
Teacheth
,
with
whose
especial
Work
,
as
such
,
he
hath
nothing
to
do
;
even
as
they
are
distinguished
from
those
who
give
and
shew
mercy
.
That
is
,
there
is
an
Elder
by
Office
in
the
Church
,
whose
Work
and
Duty
it
is
to
Rule
,
not
to
Exhort
or
Teach
Ministerially
,
which
is
our
Ruling
Elder
.
IT
is
Answered
,
that
the
Apostle
doth
not
treat
in
this
place
of
Offices
,
Functions
,
or
distinct
Officers
;
but
of
differing
Gifts
,
in
all
the
Members
of
the
Church
,
which
they
are
to
exercise
according
as
their
different
nature
doth
require
.
SUNDRY
things
I
shall
return
hereunto
,
which
will
both
explain
the
Context
,
and
vindicate
our
Argument
.
1.
THOSE
with
whom
we
have
to
do
principally
,
allow
no
exercise
of
Spiritual
Gifts
in
the
Church
,
but
by
virtue
of
Office.
Wherefore
,
a
distinct
exercise
of
them
is
here
placed
in
distinct
Officers
;
one
,
as
we
shall
see
,
being
expresly
distinguished
from
another
.
2.
GIVE
such
a
probable
enumeration
of
the
distinct
Offices
in
the
Church
,
which
they
assert
,
namely
,
of
Arch-Bishops
,
Bishops
,
Presbyters
,
and
Chancellors
,
&c.
and
we
shall
yield
the
cause
.
3.
GIFTS
alone
do
no
more
,
give
no
other
Warranty
nor
Authority
,
but
only
render
Men
meet
for
their
exercise
,
as
they
are
called
,
and
as
occasion
doth
require
.
If
a
Man
hath
received
a
Gift
of
Teaching
,
but
is
not
called
to
Office
,
he
is
not
obliged
nor
warranted
thereby
,
to
attend
on
publick
Teaching
,
nor
is
it
required
of
him
in
a
way
of
Duty
,
nor
given
in
charge
unto
him
,
as
here
it
is
.
4.
THERE
is
in
One
,
Rule
required
with
diligence
.
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Ruler
;
and
it
is
required
of
him
that
he
attend
unto
his
Work
with
diligence
.
And
there
are
but
two
things
required
unto
the
confirmation
of
our
Thesis
.
(
1.
)
That
this
Rule
is
an
Act
of
Office-Power
.
(
2.
)
That
he
unto
whom
it
is
ascribed
,
is
distinguished
from
them
unto
whom
the
Pastoral
and
other
Offices
in
the
Church
are
committed
.
FOR
the
First
,
it
is
evident
that
Rule
is
an
Act
of
Office
or
of
Office-Power
:
For
it
requires
,
(
1.
)
An
especial
Relation
;
there
is
so
between
him
that
Ruleth
,
and
them
that
are
Ruled
;
and
this
is
the
Relation
of
Office
,
or
all
confusion
will
ensue
.
(
2.
)
Especial
Prelation
.
He
that
Rules
,
is
over
,
is
above
them
that
are
Ruled
;
Obey
them
that
are
over
you
in
the
Lord
▪
This
in
the
Church
cannot
be
in
any
,
but
by
virtue
of
Office
▪
(
3.
)
Especial
Authority
.
All
lawful
Rule
is
an
Act
of
Authority
;
and
there
is
no
Authority
in
the
Church
,
but
by
virtue
of
Office.
Secondly
,
That
this
Officer
is
distinct
from
all
others
in
the
Church
,
we
shall
immediately
demonstrate
,
when
we
have
a
little
further
cleared
the
Context
.
Wherefore
,
5.
IT
is
confessed
that
respect
is
had
unto
Gifts
;
having
different
Gifts
,
ver.
6
,
7.
As
all
Office-Power
in
the
Church
is
founded
in
them
,
Ephes.
4.7
,
8
,
9
,
11
,
12.
But
Gifts
,
absolutely
with
reference
unto
common
use
,
are
not
intended
,
as
in
some
other
places
.
But
they
are
spoken
of
with
respect
unto
Offices
or
Functions
,
and
the
communication
of
them
unto
Officers
,
for
the
discharge
of
their
Office.
This
is
evident
from
the
Text
and
Context
,
with
the
whole
design
of
the
place
:
For
,
1.
THE
Analysis
of
the
place
directs
unto
this
Interpretation
.
Three
sorts
of
Duties
are
prescribed
unto
the
Church
in
this
Chapter
.
(
1.
)
Such
as
are
Vniversal
,
belonging
absolutely
unto
all
,
and
every
one
that
appertains
unto
it
;
which
are
declared
ver.
1.2
.
(
2.
)
Such
as
are
peculiar
unto
some
,
by
virtue
of
that
especial
place
which
they
have
in
the
Church
,
ver.
3
,
4
,
5
,
6
,
7
,
8.
This
can
be
nothing
but
Office.
(
3.
)
Such
as
are
general
or
common
,
with
respect
unto
occasions
,
from
ver.
8.
to
the
end
of
the
Chapter
.
Hence
the
same
Duty
is
doubly
prescribed
;
to
some
in
way
of
especial
Office
,
to
others
in
the
way
of
a
Gracious
Duty
in
general
.
So
here
,
He
that
gives
,
let
him
do
it
with
simplicity
,
Vers.
8.
is
the
same
Duty
or
Work
for
the
substance
of
it
,
with
Distributing
unto
the
necessity
of
the
Saints
,
Vers.
13.
And
the
Apostle
doth
not
repeat
his
Charge
of
the
same
Duty
in
so
few
words
,
as
required
in
the
same
manner
,
and
of
the
same
persons
.
But
in
the
first
place
,
he
speaks
of
the
manner
of
its
Performance
,
by
virtue
of
Office
;
and
in
the
latter
of
its
discharge
as
to
the
Substance
of
it
,
as
a
Grace
in
all
Believers
.
The
Design
of
the
Apostle
lies
plain
in
the
Analysis
of
this
Discourse
.
2.
THE
Context
makes
the
same
Truth
evident
.
For
,
1.
THE
whole
ordinary
Publick
work
of
the
Church
,
is
distributed
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Prophecy
and
Ministry
.
For
the
extraordinary
Gift
of
Prophecy
is
not
here
intended
;
but
only
that
of
the
Interpretation
of
the
Scripture
,
whose
Rule
is
the
Analogy
of
Faith
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
such
Prophecy
as
is
to
be
regulated
by
the
Scripture
it self
;
which
gives
the
Proportion
of
Faith.
And
there
is
not
any
thing
,
in
any
,
or
both
of
these
,
Prophecy
and
Ministry
,
but
it
belongs
unto
Office
in
the
Church
.
Neither
is
there
any
thing
belonging
unto
Office
in
the
Church
,
but
may
be
reduced
unto
one
of
these
,
as
they
are
all
of
them
here
,
by
the
Apostle
.
2.
THE
Gifts
spoken
of
,
are
in
general
,
referred
unto
all
them
who
are
intended
.
Now
these
are
either
the
whole
Church
,
and
all
the
Members
of
it
,
or
all
the
Officers
of
the
Church
only
.
Hence
it
is
expressed
in
the
Plural
number
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
having
;
that
is
,
all
we
that
are
concerned
herein
.
This
cannot
be
all
of
the
Church
;
for
all
the
Church
have
not
received
the
Gifts
of
Prophecy
and
Ministry
.
Nor
can
any
distinction
be
made
of
who
doth
receive
them
,
and
who
doth
not
,
but
with
respect
unto
Office.
And
therefore
,
3.
IN
the
Distribution
which
ensues
of
Prophecy
,
into
Exhorting
and
Teaching
;
and
of
Ministry
into
Shewing
,
Mercy
,
Rule
,
and
Giving
;
having
stated
these
Gifts
in
general
,
in
the
Officers
in
general
,
making
distinct
Application
of
them
unto
distinct
Officers
,
he
speaks
in
the
Singular
number
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
that
Teacheth
,
he
that
Exhorteth
,
he
that
Ruleth
.
6.
IT
is
then
evident
that
Offices
are
intended
;
and
it
is
no
less
evident
,
that
distinct
Offices
are
so
,
which
was
to
be
proved
in
the
Second
place
.
For
,
(
1.
)
The
distributive
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
indicative
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
prefixed
unto
each
Office
in
particular
,
do
shew
them
distinct
,
so
far
as
Words
can
do
it
.
As
by
the
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whether
,
they
are
distinguished
in
their
nature
;
whether
they
be
of
this
or
that
kind
;
so
by
the
Article
prefixed
to
each
of
them
in
exercise
,
they
are
distinguished
in
their
Subjects
.
(
2.
)
The
Operations
,
Work
,
and
Effects
ascribed
unto
these
Gifts
,
require
distinct
Offices
and
Functions
in
their
exercise
.
And
if
the
Distribution
be
made
unto
all
promiscuously
without
respect
unto
distinct
Offices
,
it
were
the
only
way
to
bring
confusion
into
the
Church
,
whereas
,
indeed
here
is
an
accurate
Order
in
all
Church
Administrations
represented
to
us
.
And
it
is
farther
evident
that
distinct
Offices
are
intended
.
(
1.
)
From
the
comparison
made
unto
the
Members
of
the
Body
,
ver.
4.
All
the
Members
have
not
the
same
Office
;
the
eye
hath
one
,
the
ear
hath
another
.
(
2.
)
Each
of
the
Duties
mentioned
and
given
in
charge
,
is
sufficient
for
a
distinct
Officer
,
as
is
declared
Act.
6.
7.
IN
particular
,
He
that
Ruleth
,
is
a
distinct
Officer
.
An
Officer
,
because
Rule
is
an
Act
of
Office
,
or
Office-Power
.
And
he
is
expresly
distinguished
from
all
others
.
But
,
say
some
,
he
that
Ruleth
,
is
he
that
doth
so
,
be
who
he
will
,
that
is
the
Pastor
or
Teacher
,
the
Teaching
Elder
.
But
the
contrary
is
evident
.
(
1.
)
He
that
says
,
He
that
Exhorteth
,
and
then
adds
,
He
that
Ruleth
,
having
distinguished
before
between
Prophecy
,
whereunto
Exhortation
doth
belong
,
and
Ministry
whereof
Rule
is
a
part
;
and
prefixing
the
Prepositive
Indicative
Article
to
each
of
them
,
doth
as
plainly
put
a
difference
between
them
,
as
can
be
done
by
Words
.
(
2.
)
Rule
is
the
principal
Work
of
him
that
Ruleth
.
For
he
is
to
attend
unto
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
Diligence
,
that
is
such
as
is
peculiar
unto
Rule
,
in
contradistinction
unto
what
is
principally
required
in
other
Administrations
.
But
Rule
is
not
the
principal
Work
of
the
Pastor
,
requiring
constant
and
continual
attendance
.
For
his
labour
in
the
Word
and
Doctrine
,
is
ordinarily
sufficient
for
the
utmost
of
his
Diligence
and
Abilities
.
8.
WE
have
therefore
in
this
Context
the
beautiful
Order
of
things
in
and
of
the
Church
.
All
the
Duties
of
it
,
with
respect
unto
its
Edification
,
derived
from
distinct
differing
Spiritual
Gifts
,
exercised
in
and
by
distinct
Officers
,
unto
their
peculiar
ends
.
The
distinction
that
is
in
the
nature
of
those
Gifts
,
their
use
and
end
being
provided
for
in
distinct
Subjects
.
The
mind
of
no
One
Man
,
at
least
ordinarily
,
is
meet
to
be
the
seat
and
subject
of
all
those
differing
Gifts
in
any
eminent
degree
;
the
Person
of
no
Man
being
sufficient
,
meet
,
or
able
to
exercise
them
in
a
way
of
Office
towards
the
whole
Church
;
especially
those
who
labour
in
the
Word
and
Doctrine
,
being
obliged
to
give
themselves
wholly
thereunto
,
and
those
that
Rule
to
attend
thereto
with
diligence
;
so
many
distinct
Works
,
Duties
and
Operations
,
with
the
Qualifications
required
in
their
discharge
,
being
inconsistent
in
the
same
Subject
;
all
things
are
here
distributed
into
their
proper
Order
and
Tendency
,
unto
the
Edification
of
the
Church
.
Every
distinct
Gift
required
to
be
exercised
in
a
peculiar
manner
,
unto
the
publick
Edification
of
the
Church
,
is
distributed
unto
peculiar
Officers
,
unto
whom
an
especial
Work
is
assigned
to
be
discharged
by
virtue
of
the
Gifts
received
,
unto
the
Edification
of
the
whole
Body
.
No
Man
alive
is
able
to
fix
on
any
thing
which
is
necessary
unto
the
Edification
of
the
Church
,
that
is
not
contained
in
these
Distributions
,
under
some
of
the
Heads
of
them
.
Nor
can
any
Man
find
out
any
thing
in
these
Assignations
of
distinct
Duties
unto
distinct
Offices
,
that
is
superfluous
,
redundant
,
or
not
directly
necessary
unto
the
Edification
of
the
whole
,
with
all
the
Parts
and
Members
of
it
;
nor
do
I
know
any
wise
and
sober
Man
who
knows
any
thing
how
the
Duties
enjoined
are
to
be
performed
,
with
what
Care
,
Diligence
,
Circumspection
,
Prayer
and
Wisdom
,
suited
unto
the
nature
,
ends
and
objects
of
them
,
can
ever
imagine
that
they
can
all
of
them
belong
unto
one
and
the
same
Office
,
or
be
discharged
by
one
and
the
same
Person
.
LET
Men
advance
any
other
Church
Order
in
the
room
of
that
here
declared
;
so
suited
unto
the
principles
of
Natural
Light
,
Operations
and
Duties
of
diverse
natures
,
being
distributed
and
assigned
to
such
distinct
Gifts
;
acted
in
distinct
Offices
,
as
renders
those
unto
whom
they
are
prescribed
meet
and
able
for
them
;
so
correspondent
to
all
Institutions
,
Rules
and
Examples
of
Church-Order
in
other
places
of
Scripture
;
so
suited
unto
the
Edification
of
the
Church
,
wherein
nothing
which
is
necessary
thereunto
is
omitted
,
nor
any
thing
added
above
what
is
necessary
;
and
it
shall
be
cheerfully
embraced
.
THE
Truth
is
,
the
ground
of
the
different
Interpretations
and
Applications
of
this
Context
of
the
Apostle
,
ariseth
meerly
from
the
prejudicate
▪
Apprehensions
,
that
Men
have
concerning
the
State
of
the
Church
and
its
Rule
.
For
if
the
State
of
it
be
National
or
Diocesan
,
if
the
Rule
of
it
be
by
Arbitrary
Rules
and
Canons
,
from
an
Authority
exerting
it self
in
Courts
Ecclesiastical
,
Legal
or
Illegal
,
the
Order
of
things
here
described
by
the
Apostle
,
doth
no
way
belong
,
nor
can
be
accommodated
thereunto
.
To
suppose
that
we
have
a
full
Description
and
Account
in
these
Words
of
all
the
Offices
and
Officers
of
the
Church
,
of
their
Duty
and
Authority
,
of
all
they
have
to
do
,
and
the
manner
how
they
are
to
do
it
,
is
altogether
unreasonable
and
senceless
unto
them
,
who
have
another
Idea
of
Church-Affairs
and
Rule
,
conceived
in
their
Minds
,
or
received
by
Tradition
,
and
riveted
by
Interest
.
And
on
the
other
hand
;
those
who
know
little
or
nothing
of
what
belongs
unto
the
due
Edification
of
the
Church
,
beyond
Preaching
the
Word
and
reaping
the
Advantage
that
is
obtained
thereby
,
cannot
see
any
necessity
of
the
distribution
of
these
several
Works
and
Duties
unto
several
Officers
;
but
suppose
all
may
be
done
well
enough
by
One
or
Two
in
the
same
Office.
Wherefore
,
it
will
be
necessary
,
that
we
treat
briefly
of
the
Nature
of
the
Rule
of
the
Church
in
particular
,
and
what
is
required
thereunto
,
which
shall
be
done
in
the
close
of
this
Discourse
.
9.
THE
Exceptions
which
are
usually
put
in
unto
this
Testimony
,
have
not
the
least
countenance
from
the
Text
or
Context
,
nor
the
matter
treated
of
,
nor
Confirmation
〈◊〉
any
other
Divine
Testimony
.
It
is
therefore
in
vain
to
contend
about
them
,
being
such
as
any
Man
may
multiply
at
his
pleasure
on
the
like
occasion
;
and
used
by
those
who
on
other
considerations
,
are
not
willing
that
things
should
be
as
they
are
here
declared
to
be
by
the
Apostle
.
Yet
we
may
take
a
brief
Specimen
of
them
.
Some
say
it
is
Gifts
absolutely
without
respect
unto
distinct
Offices
,
that
the
Apostle
Treats
of
;
which
hath
been
disproved
from
the
Text
and
Context
before
.
Some
say
that
Rule
is
included
in
the
Pastoral
Office
,
so
as
that
the
Pastor
only
is
here
intended
.
But
,
(
1.
)
Rule
is
not
his
principal
Work
,
which
he
is
to
attend
unto
in
a
peculiar
manner
with
diligence
above
other
parts
of
his
Duty
.
(
2.
)
The
care
of
the
Poor
of
the
Flock
belongs
also
to
the
Pastoral
Office
,
yet
is
there
another
Office
appointed
to
attend
unto
it
in
a
peculiar
manner
,
Act.
6.
(
3.
)
He
that
Ruleth
,
is
in
this
place
expresly
distinguished
from
him
that
Exhorteth
,
and
him
that
Teacheth
.
Some
say
,
that
he
that
Ruleth
,
is
he
that
Ruleth
his
Family
.
But
this
is
disproved
by
the
Analysis
of
the
Chapter
before
declared
.
And
this
Duty
,
which
is
common
unto
all
that
have
Families
,
and
confined
unto
their
Families
,
is
ill
placed
among
those
publick
Duties
,
which
are
designed
unto
the
Edification
of
the
whole
Church
.
It
is
objected
,
that
he
that
Ruleth
,
is
here
placed
after
him
that
giveth
,
that
is
the
Deacon
;
I
say
then
it
cannot
be
the
Pastor
that
is
intended
;
if
we
may
prescribe
Methods
of
expressing
himself
unto
the
Apostle
.
But
he
useth
his
Liberty
,
and
doth
not
oblige
himself
unto
any
Order
in
the
annumeration
of
the
Offices
of
the
Church
;
see
1
Cor.
12.8
,
9
,
10
,
28.
And
some
other
Exceptions
are
insisted
on
of
the
same
nature
and
importance
,
which
indeed
deserve
not
our
consideration
.
10.
THERE
is
the
same
Evidence
given
unto
the
Truth
argued
for
,
in
another
Testimony
of
the
same
Apostle
,
1
Cor.
12.28
.
God
hath
set
some
in
the
Church
,
First
Apostles
,
Secondarily
Prophets
,
Thirdly
Teachers
,
after
that
Miracles
,
then
Gifts
of
Healings
,
Helps
,
Governments
,
Diversities
of
Tongues
.
I
shall
not
insist
on
this
Testimony
and
its
Vindication
in
particular
,
seeing
many
things
would
be
required
thereunto
,
which
have
been
Treated
of
already
.
Some
things
may
be
briefly
observed
concerning
it
.
That
there
is
here
an
Annumeration
of
Officers
and
Offices
in
the
Church
,
both
extraordinary
for
that
season
,
and
ordinary
for
continuance
,
is
beyond
exception
.
Unto
them
is
added
,
the
present
exercise
of
some
extraordinary
Gifts
,
as
Miracles
,
Healing
,
Tongues
.
That
by
Helps
,
the
Deacons
of
the
Church
are
intended
,
most
do
agree
,
because
their
Original
Institution
was
as
helpers
in
the
Affairs
of
the
Church
.
Governments
,
are
Governours
or
Rulers
,
the
Abstract
for
the
Concrete
;
that
is
,
such
as
are
distinct
from
Teachers
;
such
hath
God
placed
in
the
Church
,
and
such
there
ought
to
be
.
But
it
is
said
that
Gifts
,
not
Offices
are
intended
;
the
Gift
of
Goverment
,
or
Gift
for
Government
.
If
so
,
then
these
Gifts
are
either
ordinary
or
extraordinary
;
if
ordinary
,
how
come
they
to
be
reckoned
among
Miracles
,
Healing
,
and
Tongues
?
if
extraordinary
,
what
extraordinary
Gifts
for
Government
were
then
given
distinct
from
those
of
the
Apostles
;
and
what
instance
is
any
where
given
of
them
in
the
Scripture
?
Again
,
If
God
hath
given
Gifts
for
Government
to
abide
in
the
Church
,
distinct
from
those
given
unto
Teachers
,
and
unto
other
Persons
than
the
Teachers
,
then
is
there
a
distinct
Office
of
Rule
or
Government
in
the
Church
,
which
is
all
we
plead
for
.
11.
THE
Original
Order
in
these
things
is
plain
in
the
Scripture
.
The
Apostles
had
all
Church-Power
and
Church-Office
in
themselves
,
with
Authority
to
exercise
all
Acts
of
them
everywhere
on
all
occasions
.
But
considering
the
nature
of
the
Church
,
with
that
of
the
Rule
appointed
by
the
Lord
Christ
in
it
or
over
it
;
they
did
not
,
they
would
not
ordinarily
exercise
their
power
by
themselves
or
in
their
own
persons
alone
.
And
therefore
,
when
the
First
Church
consisted
of
a
small
number
,
the
Apostles
acted
all
things
in
it
,
by
the
consent
of
the
whole
Multitude
or
the
Fraternity
,
as
we
have
proved
from
Acts
the
First
.
And
when
the
number
of
Believers
encreased
,
so
as
that
the
Apostles
themselves
could
not
in
their
own
Persons
attend
unto
all
the
Duties
that
were
to
be
performed
towards
the
Church
by
virtue
of
Office
,
they
added
by
the
direction
of
the
Holy
Ghost
,
the
Office
of
the
Deacons
,
for
the
especial
discharge
of
the
Duty
which
the
Church
oweth
unto
its
poor
Members
.
Whereas
therefore
it
is
evident
,
that
the
Apostles
could
no
more
personally
attend
unto
the
Rule
of
the
Church
,
with
all
that
belongs
thereunto
,
without
an
entrenchment
on
that
labour
in
the
Word
and
Prayer
,
which
was
incumbent
on
them
,
than
they
could
attend
unto
the
Relief
of
the
Poor
,
they
appointed
Elders
,
to
help
and
assist
in
that
part
of
Office-Work
,
as
the
Deacons
did
in
the
other
.
THESE
Elders
are
first
mentioned
,
Act.
11.30
.
where
they
are
spoken
of
as
those
which
were
well
known
,
and
had
now
been
of
some
time
in
the
Church
.
Afterwards
they
are
still
mentioned
in
conjunction
with
the
Apostles
,
and
distinction
from
the
Church
it self
,
Acts
15.2
,
4
,
6
,
22.
Chap.
16.4
.
Chap.
21.18
.
Now
the
Apostles
themselves
were
Teaching
Elders
,
that
is
such
as
had
the
Work
of
Teaching
and
Rule
committed
to
them
,
1
Pet.
5.1
.
2
Joh.
1.
And
these
Elders
are
constantly
distinguished
from
them
;
which
makes
it
evident
,
that
they
were
not
Teaching
Elders
.
And
therefore
in
all
the
mention
that
is
made
of
them
,
the
Work
of
Teaching
or
Preaching
is
no
where
ascribed
unto
them
;
which
at
Jerusalem
the
Apostles
reserved
to
themselves
,
Act.
6.2
,
3.
but
they
are
every
where
introduced
as
joining
with
the
Apostles
in
the
Rule
of
the
Church
,
and
that
in
distinction
from
the
Church
it self
or
the
Brethren
of
it
.
Yea
,
it
is
altogether
improbable
,
that
whilst
the
Apostles
were
at
Jerusalem
,
giving
themselves
wholly
unto
the
Word
and
Prayer
,
that
they
should
appoint
in
the
same
Church
many
more
Teaching
Elders
;
though
it
is
plain
that
the
Elders
intended
were
many
.
I
SHALL
add
for
a
close
of
all
,
that
there
is
no
sort
of
Churches
in
being
but
are
of
this
perswasion
,
that
there
ought
to
be
Rulers
in
the
Church
,
that
are
not
in
Sacred
Orders
,
as
some
call
them
;
or
have
no
interest
in
the
Pastoral
or
Ministerial
Office
,
as
unto
the
dispensation
of
the
Word
,
and
Administration
of
the
Sacraments
.
For
as
the
Government
of
the
Roman
Church
is
in
the
hands
of
such
Persons
in
a
great
measure
so
in
the
Church
of
England
,
much
of
the
Rule
of
it
is
managed
by
Chancellors
,
Officials
,
Commissaries
,
and
the
like
Officers
,
who
are
absolutely
Lay-Men
,
and
not
at
all
in
their
holy
Orders
.
Some
would
place
the
Rule
of
the
Church
in
the
Civil
Magistrate
,
who
is
the
only
Ruling
Elder
,
as
they
suppose
.
But
the
generality
of
all
Protestant
Churches
throughout
the
World
,
both
Lutherans
and
Reformed
,
do
both
in
their
judgment
and
practice
assert
the
necessity
of
the
Ruling
Elders
which
we
plead
for
;
and
their
Office
lies
at
the
foundation
of
all
their
Order
and
Discipline
,
which
they
cannot
forgo
without
extream
confusion
,
yea
,
without
the
ruine
of
their
Churches
.
And
although
some
among
us
,
considering
particular
Churches
only
as
small
Societies
,
may
think
there
is
no
need
of
any
such
Office
or
Officers
for
Rule
in
them
;
yet
when
such
Churches
consist
of
some
Thousands
,
without
any
opportunity
of
distributing
themselves
into
several
Congregations
,
as
at
Charenton
in
France
,
it
is
a
weak
imagination
,
that
the
Rule
of
Christ
can
be
observed
in
them
by
Two
or
Three
Ministers
alone
.
Hence
,
in
the
Primitive
Times
we
have
instances
of
Ten
,
Twenty
,
yea
,
Forty
Elders
in
a
particular
Church
,
wherein
they
had
respect
unto
the
Institution
under
the
Old
Testament
,
whereby
each
Ten
Families
were
to
have
a
peculiar
Ruler
.
However
,
it
is
certain
that
there
is
such
a
Reformation
in
all
sorts
of
Churches
,
that
there
ought
to
be
some
attending
unto
Rule
,
that
are
not
called
to
labour
in
the
Word
and
Doctrine
.
CHAP.
VIII
.
The
Nature
of
Church-Polity
or
Rule
;
with
the
Duty
of
Elders
.
HAVING
declared
who
are
the
Rulers
of
the
Church
,
something
must
be
added
concerning
the
Rule
it self
,
which
is
to
be
exercised
therein
.
Hereof
I
have
Treated
before
in
general
:
That
which
I
now
design
,
is
,
what
in
particular
respects
them
who
are
called
unto
Rule
only
;
whereunto
some
Considerations
must
be
premised
.
1.
THERE
is
Power
,
Authority
,
and
Rule
granted
unto
and
residing
in
some
Persons
of
the
Church
,
and
not
in
the
Body
of
the
Fraternity
or
Community
of
the
People
.
How
far
the
Government
of
the
Church
may
be
denominated
Democratical
from
the
necessary
consent
of
the
people
unto
the
principal
Acts
of
it
in
its
exercise
,
I
shall
not
determine
.
But
whereas
this
consent
,
and
the
liberty
of
it
is
absolutely
necessary
according
to
the
Law
of
Obedience
unto
Christ
,
which
is
prescribed
unto
the
Church
,
requiring
that
all
they
do
in
compliance
therewith
be
voluntary
;
as
unto
the
manner
of
its
exercise
,
being
in
dutiful
compliance
with
the
guidance
of
the
Rule
,
it
changeth
not
the
State
of
the
Government
.
And
therefore
,
where
any
thing
is
Acted
and
Disposed
in
the
Church
,
by
Suffrage
,
or
the
plurality
of
Voices
,
the
Vote
of
the
Fraternity
is
not
Determining
and
Authoritative
,
but
only
declarative
of
consent
and
obedience
.
It
is
so
,
in
all
Acts
of
Rule
where
the
Church
is
Organical
,
or
in
compleat
Order
.
2.
THAT
there
is
such
an
Authority
and
Rule
instituted
by
Christ
in
his
Church
,
is
not
liable
unto
dispute
.
Where
there
are
Bishops
,
Pastors
,
Elders
,
Guides
,
Rulers
,
Stewards
,
instituted
,
given
,
granted
,
called
,
ordained
;
and
some
to
be
Ruled
,
Sheep
,
Lambs
,
Brethren
,
obliged
by
command
to
obey
them
,
follow
them
,
submit
unto
them
in
the
Lord
,
regard
them
as
over
them
:
There
is
Rule
and
Authority
in
some
persons
,
and
that
committed
unto
them
by
Jesus
Christ
.
But
all
these
things
are
frequently
repeated
in
the
Scripture
.
And
when
in
the
practical
Part
or
Exercise
of
Rule
,
due
respect
is
not
had
unto
their
Authority
,
there
is
nothing
but
Confusion
and
Disorder
.
When
the
People
judge
that
the
Power
of
the
Keys
is
committed
unto
them
as
such
only
,
and
in
them
doth
the
Right
of
their
Use
and
Exercise
reside
;
that
their
Elders
have
no
interest
in
the
disposing
of
Church
Affairs
,
or
in
Acts
of
Church
Power
,
but
only
their
own
suffrages
,
or
what
they
can
obtain
by
reasoning
,
and
think
there
is
no
Duty
incumbent
on
them
to
acquiesce
in
their
Authority
in
any
thing
(
an
Evil
apt
to
grow
in
Churches
)
it
overthrows
all
that
beautiful
Order
,
which
Jesus
Christ
hath
ordained
.
And
if
any
shall
make
Advantage
of
this
Complaint
,
That
where
the
People
have
their
due
Liberty
granted
unto
them
,
they
are
apt
to
assume
that
Power
unto
themselves
which
belongs
not
unto
them
;
an
evil
attended
with
troublesome
Impertinencies
and
Disorder
,
tending
unto
Anarchy
;
let
them
remember
,
on
the
other
hand
,
how
upon
the
confinement
of
Power
and
Authority
unto
the
Guides
,
Bishops
or
Rulers
of
the
Church
,
they
have
changed
the
nature
of
Church-Power
,
and
enlarged
their
Usurpation
,
until
the
whole
Rule
of
the
Church
issued
in
absolute
Tyranny
.
Wherefore
,
no
fear
of
consequents
that
may
ensue
and
arise
from
the
darkness
,
ignorance
,
weakness
,
lusts
,
corruptions
or
secular
interests
of
Men
ought
to
entice
us
unto
the
least
Alteration
of
the
Rule
by
any
prudential
Provisions
of
our
own
.
3.
THIS
Authority
in
the
Rulers
of
the
Church
,
is
neither
Autocratical
or
Sovereign
,
nor
Nomothetical
or
Legislative
,
nor
Despotical
or
Absolute
;
but
Organical
and
Ministerial
only
.
The
endless
Controversies
which
have
sprung
out
of
the
mystery
of
iniquity
,
about
an
Autocratical
and
Monarchical
Government
in
the
Church
,
about
power
to
make
Laws
to
bind
the
Consciences
of
Men
,
yea
,
to
kill
and
destroy
them
,
with
the
whole
manner
of
the
execution
of
this
Power
,
we
are
not
concerned
in
.
A
pretence
of
any
such
Power
in
the
Church
,
is
destructive
of
the
Kingly
Office
of
Christ
,
contrary
to
express
Commands
of
Scripture
,
and
condemned
by
the
Apostles
,
Isa.
33.22
.
Jam.
4.12
.
Mat.
17.5
.
Chap.
23.8
,
9
,
10
,
11.
Luke
22.25
,
26.
2
Cor.
1.24
.
1
Cor.
3.21
,
22
,
23.
2
Cor.
4.5
.
1
Pet.
5.1
,
25.
4.
AS
the
Rule
of
the
Church
,
in
those
by
whom
it
is
exercised
,
is
meerly
Ministerial
,
with
respect
unto
the
Authority
of
Christ
,
his
Law
,
and
the
Liberty
of
the
Church
,
wherewith
he
hath
made
it
free
;
so
in
its
nature
it
is
spiritual
,
purely
and
only
.
So
the
Apostle
Affirms
expresly
,
2
Cor.
10.4
,
5
,
6.
For
its
object
is
spiritual
;
namely
,
the
Souls
and
Consciences
of
Men
whereunto
it
extends
,
which
no
other
Humane
Power
doth
;
nor
doth
it
reach
those
other
concerns
of
Men
that
are
subject
unto
any
political
Power
:
Its
end
is
Spiritual
,
namely
,
the
Glory
of
God
,
in
the
guidance
and
direction
of
the
Minds
and
Souls
of
Men
,
to
live
unto
him
,
and
come
to
the
enjoyment
of
him
;
the
Law
of
it
is
spiritual
,
even
the
Word
,
Command
and
Direction
of
Christ
himself
alone
;
the
Acts
and
Exercise
of
it
in
binding
and
loosing
,
in
remitting
and
retaining
Sin
,
in
opening
and
shutting
the
Kingdom
of
Heaven
,
are
all
Spiritual
meerly
and
only
.
Neither
can
there
be
an
Instance
given
of
any
thing
belonging
unto
the
Rule
of
the
Church
,
that
is
of
another
nature
,
Yea
,
it
is
sufficient
eternally
to
exclude
any
Power
or
Exercise
of
it
,
any
Act
of
Rule
or
Government
from
any
Interest
in
Church-Affairs
,
that
it
can
be
proved
to
be
Carnal
,
Political
,
Despotical
,
of
external
Operaration
,
or
not
entirely
Spiritual
.
5.
THE
Change
of
this
Government
of
the
Church
,
fell
out
and
was
introduced
gradually
,
upon
an
advantage
taken
from
the
unmeetness
of
the
People
to
be
lead
under
this
Spiritual
Rule
.
For
the
greatest
part
of
them
that
made
up
Christian
Churches
,
being
become
ignorant
and
carnal
,
that
Rule
which
consists
in
a
spiritual
influence
on
the
Consciences
of
Men
,
was
no
way
able
to
retain
them
within
the
bounds
of
outward
obedience
,
which
was
at
last
only
aimed
at
.
There
was
therefore
another
kind
of
Rule
and
Government
judged
necessary
to
retain
them
in
any
Order
or
Decorum
.
And
it
must
be
acknowledged
,
that
where
the
Members
of
the
Church
are
not
in
some
degree
Spiritual
,
a
Rule
that
is
meerly
Spiritual
will
be
of
no
great
use
unto
them
.
But
principally
,
this
change
was
introduced
by
those
that
were
in
possession
of
the
Rule
it self
;
and
that
on
two
grounds
.
(
1.
)
Their
unskilfulness
in
the
management
of
this
Spiritual
Rule
,
or
weariness
of
the
Duties
which
are
required
thereunto
:
This
made
them
willing
to
desert
it
;
with
that
perpetual
labour
and
exercise
of
all
sorts
of
Graces
which
are
required
in
it
,
and
to
embrace
another
more
easie
,
and
more
suited
unto
their
Inclinations
.
(
2.
)
A
desire
of
the
Secular
advantages
of
Profit
,
Honour
and
Veneration
,
which
tendered
themselves
unto
them
in
another
kind
of
Rule
:
By
these
means
was
the
Original
Government
of
the
Church
,
which
was
of
Divine
Institution
,
utterly
lost
;
and
a
Worldly
Domination
introduced
in
the
room
thereof
.
But
the
brief
delineation
given
of
it
before
,
with
what
shall
now
be
added
,
will
demonstrate
sufficiently
,
that
all
these
Disputes
and
Contests
which
are
in
the
World
,
between
the
Church
of
Rome
and
others
about
Church-Power
and
Rule
,
are
utterly
foreign
unto
Christian
Religion
.
6.
I
SHALL
therefore
briefly
enquire
into
these
three
things
,
(
1.
)
What
is
the
Skill
and
Polity
that
is
required
unto
the
Exercise
,
or
Administration
of
the
Government
of
the
Church
?
(
2.
)
What
is
the
sole
Law
and
Rule
of
it
?
(
3.
)
What
are
the
Acts
and
Duties
of
it
?
What
it
is
conversant
about
;
especially
those
wherein
the
Office
of
Ruling
Elders
doth
take
place
.
1.
THE
Polity
of
Church-Government
subjectively
considered
,
is
generally
supported
to
consist
,
(
1.
)
In
a
skill
,
learning
or
understanding
in
the
Civil
,
and
especially
the
Canon
Law
,
with
the
additional
Canons
,
accomodating
that
Law
unto
the
present
state
of
things
of
the
Nation
,
to
be
interpreted
according
unto
the
general
Rules
of
it
.
(
2.
)
Knowledge
of
and
Acquaintance
with
the
Constitution
,
Power
,
Jurisdiction
and
Practice
of
some
Law
Courts
;
which
being
in
their
original
,
grant
of
Power
,
manner
of
Proceeding
,
Pleas
and
Censures
meerly
Secular
,
are
yet
called
Ecclesiastical
or
Spiritual
.
(
3.
)
A
good
Discretion
to
understand
a-right
the
extent
of
their
Power
,
with
the
bounds
and
limits
of
it
;
that
on
the
one
hand
they
let
none
escape
whom
they
can
reach
by
the
discipline
of
their
Courts
,
and
on
the
other
not
entrench
so
far
on
the
Civil-Power
and
the
Jurisdiction
of
other
Courts
according
to
the
Law
of
the
Land
,
as
to
bring
themselves
into
charge
or
trouble
.
(
4.
)
An
acquaintance
with
the
Table
of
Fees
,
that
they
may
neither
lose
their
own
profit
,
nor
give
advantage
unto
others
to
question
them
for
taking
more
than
their
due
.
But
in
these
things
we
are
not
at
present
concerned
.
8.
THE
skill
then
of
the
Officers
of
the
Church
for
the
Government
of
it
,
is
a
spiritual
Wisdom
and
Vnderstanding
in
the
Law
of
Christ
,
for
that
end
,
with
an
Ability
to
make
application
of
it
in
all
requisite
Instances
,
unto
the
Edification
of
the
whole
Church
,
and
all
its
Members
,
through
a
ministerial
Exercise
of
the
Authority
of
Christ
himself
,
and
a
due
Representation
of
his
Holiness
,
Love
,
Care
,
Compassion
and
Tenderness
toward
his
Church
.
1.
THE
sole
Rule
and
Measure
of
the
Government
of
the
Church
being
the
Law
of
Christ
;
that
is
,
the
Intimation
and
Declaration
of
his
Mind
and
Will
,
in
his
Institutions
,
Commands
,
Prohibitions
and
Promises
;
an
Vnderstanding
herein
,
with
Wisdom
,
from
that
Understanding
,
is
and
must
be
the
whole
of
the
Skill
enquired
after
.
How
this
Wisdom
is
bestowed
as
a
spiritual
Gift
,
how
it
is
to
be
acquired
in
a
way
of
Duty
,
by
Prayer
,
Meditation
and
study
of
the
Word
,
hath
been
intimated
before
,
and
shall
fully
be
declared
,
in
our
Discourse
of
spiritual
Gifts
.
All
Decrees
and
Decretals
,
Canons
and
Glosses
come
properly
in
this
matter
under
one
Title
of
them
,
namely
Extravagant
.
The
utmost
Knowledge
of
them
,
and
Skill
in
them
will
contribute
nothing
unto
this
Wisdom
.
Neither
are
any
sort
of
Men
more
strangers
unto
it
,
or
unacquainted
with
it
,
than
they
are
,
for
the
most
part
,
who
are
eminently
cunning
in
such
Laws
,
and
the
Jurisdiction
of
Ecclesiastical
Courts
.
But
Wisdom
in
the
knowledge
of
the
Will
of
Christ
as
revealed
in
the
Scripture
,
is
that
alone
which
is
of
use
in
the
Government
of
the
Church
.
2.
A
PART
of
this
Wisdom
consisteth
in
an
Ability
of
Mind
to
make
Application
of
the
Law
of
Christ
in
all
requisite
Instances
,
unto
the
Edification
of
the
Church
in
general
,
and
all
the
Members
of
it
respectively
.
This
Wisdom
is
not
notional
only
,
but
practical
.
It
consists
not
in
a
speculative
comprehension
of
the
sence
of
the
Rule
,
or
of
the
Mind
of
Christ
therein
only
,
though
that
be
required
in
the
first
place
;
but
in
an
Ability
of
Mind
to
make
Application
of
it
,
whereunto
Diligence
,
Care
,
Watchfulness
and
spiritual
Courage
are
required
.
Some
are
to
be
Admonished
;
some
to
be
Rebuked
sharply
;
some
to
be
cut
off
;
in
which
and
the
like
cases
,
a
spirit
of
Government
acting
it self
in
Diligence
,
Boldness
and
Courage
is
necessary
.
And
this
is
one
reason
why
the
Lord
Christ
hath
appointed
many
Elders
in
each
Church
,
and
those
of
several
sorts
.
For
it
is
seldom
that
any
one
Man
is
qualified
for
the
whole
work
of
Rule
.
Some
may
have
a
good
understanding
in
the
Law
of
the
Churches
Government
;
yet
through
a
natural
Tenderness
,
and
an
insuperable
kind
of
Modesty
,
not
be
so
ready
and
prompt
for
that
part
of
this
Discipline
which
consists
in
Reproofs
and
Severity
of
Censures
.
Some
may
not
have
so
great
an
Ability
for
the
Indagation
of
the
sence
of
the
Law
as
others
have
;
who
yet
upon
the
knowledge
of
it
being
discovered
unto
them
,
have
readiness
and
boldness
in
Christ
to
apply
it
as
occasion
doth
require
.
All
Elders
therefore
in
their
variety
of
Gifts
are
to
be
helpful
to
each
other
in
the
common
Work
,
which
they
are
called
unto
.
But
such
as
are
utterly
destitute
of
these
Gifts
,
are
not
called
unto
this
Work
;
nor
any
part
of
it
.
3.
THE
Power
that
is
exercised
herein
,
is
the
Power
and
Authority
of
Christ
committed
unto
the
Elders
.
Our
Authority
,
which
the
Lord
Christ
hath
given
us
for
Edification
,
and
not
for
Destruction
,
2
Cor.
10.8
.
It
is
granted
unto
the
Rulers
of
the
Church
,
not
formally
to
reside
in
them
,
as
the
Power
of
a
King
is
in
his
own
person
;
but
ministerially
and
instrumentally
only
.
For
it
must
be
the
Authority
of
Christ
himself
,
whereby
the
Consciences
of
Men
are
spiritually
affected
,
with
reference
unto
spiritual
Ends
;
whereby
they
are
bound
or
losed
in
Heaven
and
Earth
,
have
their
Sins
remitted
or
retained
.
And
the
consideration
hereof
is
that
alone
which
gives
a
due
regard
unto
the
Ministry
of
the
Church
,
in
the
discharge
of
their
Office
among
them
that
desire
to
commend
their
Consciences
unto
the
Lord
Christ
in
what
they
do
.
4.
THE
especial
Design
of
the
Rule
of
the
Church
in
its
Government
is
to
represent
the
Holiness
,
Love
,
Compassion
,
Care
and
Authority
of
Christ
towards
his
Church
.
This
is
the
great
end
of
Rule
in
the
Church
,
and
of
all
the
Discipline
which
is
to
be
exercised
by
virtue
thereof
.
Whilst
this
is
not
attended
unto
,
when
the
Officers
and
Rulers
of
the
Church
do
not
endeavour
in
all
the
actings
of
their
Power
and
Office
,
to
set
forth
these
Vertues
of
Christ
;
to
exemplifie
that
impression
of
them
which
he
hath
left
in
his
Laws
and
Rule
,
with
the
Divine
Testimonies
which
he
gives
of
them
in
his
own
person
,
they
utterly
deviate
from
the
principal
end
of
all
Rule
in
the
Church
.
For
Men
to
act
herein
in
a
way
of
Domination
,
with
a
visible
Elation
of
Mind
and
Spirit
above
their
Brethren
,
with
Anger
,
Wrath
and
Passion
,
by
Rules
,
Order
and
Laws
of
their
own
devising
;
without
the
least
consideration
of
what
the
Lord
Christ
requires
,
and
what
is
the
frame
of
his
Heart
towards
all
his
Disciples
,
is
to
reflect
the
highest
Dishonour
imaginable
upon
Christ
himself
.
He
who
comes
into
the
Courts
of
the
King
in
Westminster
-
Hall
,
when
filled
with
Judges
,
Grave
,
Learned
and
Righteous
,
most
ordinarily
be
allowed
to
judge
of
the
King
himself
,
his
Wisdom
,
Justice
,
Moderation
and
Clemency
,
by
the
Law
which
they
proceed
upon
,
and
their
manner
of
the
Administration
of
it
.
But
God
forbid
that
Christians
should
make
a
Judgment
concerning
the
Holiness
,
Wisdom
,
Love
and
Compassion
of
Christ
,
by
the
Representation
which
(
as
is
pretended
)
is
made
of
him
and
them
in
some
Courts
,
wherein
Church-Rule
and
Discipline
is
Admistred
.
When
any
had
offended
of
old
,
their
Censure
by
the
Church
was
called
the
Bewailing
of
them
,
2
Cor.
12.24
.
and
that
because
of
the
Sorrow
,
Pity
and
Compassion
whereby
in
that
Censure
they
evidenced
the
compassion
of
the
Lord
Christ
towards
the
Souls
of
Sinners
.
This
is
scarce
answered
by
those
pecuniary
mulcts
and
other
penalties
,
which
,
with
indignation
and
contempt
,
are
inflicted
on
such
as
are
made
Offenders
,
whether
they
will
or
no.
Certainly
,
those
who
love
the
Lord
Jesus
Christ
in
sincerity
,
and
have
a
due
honour
for
the
Gospel
,
will
at
one
time
or
another
begin
to
think
meet
,
that
this
stain
of
our
Religion
should
be
washed
away
.
2dly
.
THE
Rule
and
Law
of
the
exercise
of
Power
in
the
Elders
of
the
Church
,
is
the
Holy
Scripture
only
.
The
Lord
Christ
is
the
only
Law-giver
of
the
Church
;
all
his
Laws
unto
this
end
are
recorded
in
the
Scripture
;
no
other
Law
is
effectual
,
can
oblige
or
operate
upon
the
object
or
unto
the
ends
of
Church-Rule
.
If
the
Church
make
a
Thousand
Rules
or
Canons
,
or
Laws
for
Government
,
neither
any
of
them
,
nor
all
of
them
in
general
,
have
any
the
least
power
to
oblige
Men
unto
obedience
or
compliance
with
them
,
but
only
so
far
,
as
virtually
and
materially
they
contain
what
is
of
the
Law
of
Christ
,
and
derives
force
from
thence
.
As
the
Judges
in
our
Courts
of
Justice
,
are
bound
to
judge
and
determine
in
all
cases
,
out
of
and
according
to
the
Law
of
the
Land
;
and
when
they
do
not
,
their
Sentence
is
of
no
validity
,
but
may
and
ought
to
be
reversed
.
But
if
wilfully
or
of
choice
,
they
should
introduce
Laws
or
Rules
not
legally
established
in
this
Nation
,
judging
according
unto
them
,
it
would
render
them
highly
criminal
and
punishable
.
It
is
no
otherwise
in
the
Kingdom
of
Christ
,
and
the
Rule
thereof
.
It
is
by
his
Law
alone
that
Rule
is
to
be
exercised
in
it
.
There
is
nothing
left
unto
the
Elders
of
the
Church
,
but
the
Application
of
his
Laws
,
and
the
General
Rules
of
them
unto
particular
cases
and
occasions
.
To
make
,
to
bring
,
to
execute
any
other
Rules
,
Laws
or
Canons
in
the
Government
of
his
Church
,
is
to
usurp
on
his
Kingly
Dominion
,
whereunto
all
Legislative
Power
in
the
Church
is
appropriate
.
Nor
is
it
possible
that
any
thing
can
fall
out
in
the
Church
,
that
any
thing
can
be
required
in
the
Rule
of
it
,
nor
can
any
instance
be
given
of
any
such
thing
,
wherein
,
for
the
ends
of
Church-Rule
,
there
is
or
can
be
any
more
left
unto
the
Rulers
of
it
,
but
only
the
Application
and
Execution
of
the
Laws
of
Christ
.
Unto
this
Application
to
be
made
in
a
due
manner
,
the
Wisdom
and
Skill
before
described
is
requisite
,
and
that
alone
.
Where
there
are
other
Laws
,
Rules
or
Canons
of
the
Government
of
the
Church
;
and
where
the
Administration
of
them
is
directed
by
Laws
Civil
or
Political
,
there
is
a
skill
in
them
required
unto
that
Administration
,
as
all
will
confess
.
So
is
the
Wisdom
we
before
described
,
and
that
alone
,
necessary
unto
that
Rule
of
the
Church
which
the
Lord
Christ
hath
ordained
;
the
Instrument
and
means
whereof
,
is
his
Word
and
Law
alone
.
3dly
.
THE
matter
of
this
Rule
about
which
it
is
conversant
,
and
so
the
Acts
and
Duties
of
it
may
be
reduced
unto
Three
Heads
.
1.
THE
Admission
and
Exclusion
of
Members
.
Both
these
are
Acts
of
Church-Power
and
Authority
,
which
are
to
be
exercised
by
the
Elders
only
in
a
Church
that
is
Organical
and
compleat
in
its
Officers
.
There
is
that
in
them
both
,
which
is
founded
in
and
warranted
from
the
Light
and
Law
of
Nature
and
Rules
of
Equity
.
Every
Righteous
voluntary
Society
coalescing
therein
rightfully
,
upon
known
Laws
,
and
Rules
for
the
Regulation
of
it
unto
certain
ends
,
hath
naturally
a
power
inherent
in
it
and
inseparable
from
it
,
to
receive
into
its
incorporation
,
such
as
being
meet
for
it
,
do
voluntarily
offer
themselves
thereunto
;
as
also
to
reject
,
or
withhold
the
Privileges
of
the
Society
,
from
such
as
refuse
to
be
Regulated
by
the
Laws
of
the
Society
.
This
power
is
inherent
in
the
Church
essentially
considered
antecedently
unto
the
enstating
of
Officers
in
it
:
By
virtue
of
their
mutual
confederation
they
may
receive
into
the
privileges
of
the
Society
those
that
are
meet
,
and
withdraw
the
same
privileges
from
those
that
are
unworthy
.
But
in
these
actings
of
the
Church
,
essentially
considered
,
there
is
no
exercise
of
the
Power
of
the
Keys
,
as
unto
Authoritative
Rule
,
but
what
is
meerly
Doctrinal
.
There
is
in
what
it
doth
a
declaration
of
the
Mind
of
Christ
,
as
unto
the
State
of
the
Persons
whom
they
do
receive
or
reject
.
But
unto
the
Church
as
Organical
,
as
there
are
Elders
or
Rulers
instated
in
it
according
unto
the
Mind
of
Christ
,
there
is
a
peculiar
Authority
committed
for
those
Acts
of
the
Admission
and
Exclusion
of
Members
.
Unto
this
end
is
the
Key
of
Rule
committed
unto
the
Elders
of
the
Church
,
to
be
applied
with
the
consent
of
the
whole
Society
,
as
we
shall
see
afterwards
.
2dly
.
THE
Direction
of
the
Church
in
all
the
Members
of
it
,
unto
the
observance
of
the
Rule
and
Law
of
Christ
in
all
things
,
unto
his
Glory
and
their
own
Edification
.
And
all
these
things
may
be
reduced
unto
these
Four
Heads
.
(
1.
)
Mutual
,
Intense
,
peculiar
Love
among
themselves
,
to
be
exercised
continually
in
all
the
Duties
of
it
.
(
2.
)
Personal
Holiness
in
Gracious
Moral
Obedience
.
(
3.
)
Vsefulness
towards
the
Members
of
the
same
Church
,
towards
other
Churches
,
and
all
Men
absolutely
,
as
occasion
and
opportunity
do
require
.
(
4.
)
The
due
performance
of
all
those
Duties
,
which
all
the
Members
of
the
Church
owe
mutually
unto
each
other
,
by
virtue
of
that
Place
and
Order
which
they
hold
and
possess
in
the
Body
.
About
these
things
is
Church-Rule
to
be
exercised
;
for
they
all
belong
unto
the
preservation
of
its
Being
,
and
the
attainment
of
its
Ends.
3dly
.
HEREUNTO
also
belongs
the
disposal
of
the
outward
concernments
of
the
Church
in
its
Assemblies
,
and
in
the
management
of
all
that
is
performed
in
them
,
that
all
things
may
be
done
Decently
and
in
Order
.
The
disposal
of
Times
,
Seasons
,
Places
,
the
way
and
manner
of
managing
all
things
in
Church-Assemblies
,
the
Regulation
of
Speeches
and
Actions
,
the
appointment
of
Seasons
for
extraordinary
Duties
,
according
unto
the
General
Rules
of
the
Word
,
and
the
Reason
of
things
from
present
Circumstances
,
are
Acts
of
Rule
,
whose
Right
resides
in
the
Elders
of
the
Church
.
THESE
things
being
premised
,
we
may
consider
what
is
the
Work
and
Duty
of
that
sort
of
Elders
,
which
we
have
proved
to
be
placed
by
Christ
for
Rule
in
the
Church
.
For
,
considering
that
which
hath
been
spoken
before
concerning
the
Pastoral
Office
,
or
the
Duty
of
Teaching-Elders
of
the
Church
,
and
what
hath
now
been
added
concerning
its
Rule
in
general
;
I
cannot
but
admire
that
any
one
Man
should
have
such
a
confidence
in
his
own
Abilities
,
as
to
suppose
himself
meet
and
able
for
the
Discharge
of
the
Duties
of
both
sorts
in
the
least
Church
of
Christ
that
can
well
be
supposed
.
Yea
,
supposing
more
Teaching-Elders
in
every
Church
than
one
,
yet
if
they
are
all
and
every
one
of
them
equally
bound
to
give
themselves
unto
the
Word
and
Prayer
,
so
as
not
to
be
diverted
from
that
Work
by
any
inferior
Duties
,
if
they
are
obliged
to
labour
in
the
Word
and
Doctrine
to
the
utmost
of
their
strength
continually
,
it
will
appear
at
length
to
be
necessary
,
that
there
should
be
some
whose
peculiar
Office
and
Duty
is
to
attend
unto
Rule
with
Diligence
.
And
the
Work
of
these
Elders
consists
in
the
things
ensuing
.
1.
THEY
are
joined
unto
the
Teaching
Elders
in
all
Acts
and
Duties
of
Church-Power
,
for
the
Rule
and
Government
of
the
Church
.
Such
are
those
before
declared
.
This
is
plain
in
the
Text
,
1
Tim.
5.17
.
Both
sorts
of
Elders
are
joined
and
do
concurr
in
the
same
Rule
and
all
the
Acts
of
it
;
one
sort
of
them
labouring
also
in
the
Word
and
Doctrine
.
Of
both
sorts
is
the
Presbytery
or
Eldership
composed
,
wherein
resides
all
Church-Authority
.
And
in
this
conjunction
,
those
of
both
sorts
are
every
way
equal
,
determining
all
Acts
of
Rule
by
their
common
suffrage
.
This
gives
Order
,
with
a
necessary
representation
of
Authority
,
unto
the
Church
in
its
Government
.
2.
THEY
are
in
particular
to
attend
unto
all
things
wherein
the
Rule
or
Discipline
of
the
Church
is
concerned
,
with
a
due
care
that
the
Commands
of
Christ
be
duly
observed
by
and
among
all
the
Members
of
the
Church
.
This
is
the
substance
of
the
Rule
which
Christ
hath
appointed
,
whatever
be
pretended
unto
the
contrary
.
Whatever
is
set
up
in
the
World
,
in
opposition
unto
it
or
inconsistent
with
it
,
under
the
Name
of
the
Government
of
the
Church
,
is
foreign
unto
the
Gospel
.
Church-Rule
is
a
due
care
and
provision
,
that
the
Institutions
,
Laws
,
Commands
and
Appointments
of
Jesus
Christ
be
duly
observed
,
and
nothing
else
.
And
hereof
,
as
unto
the
Duty
of
the
Elders
,
we
may
give
some
instances
:
As
,
1.
TO
watch
diligently
over
the
ways
,
walking
and
conversation
of
all
the
Members
of
the
Church
,
to
see
that
it
be
blameless
,
without
offence
,
useful
,
exemplary
and
in
all
things
answering
the
holiness
of
the
Commands
of
Christ
,
the
honour
of
the
Gospel
,
and
profession
which
in
the
World
they
make
thereof
.
And
upon
the
observation
which
they
so
make
,
in
the
watch
wherein
they
are
placed
,
to
instruct
,
admonish
,
charge
,
exhort
,
encourage
,
comfort
,
as
they
see
cause
.
And
this
are
they
to
attend
unto
,
with
Courage
and
Diligence
.
2.
TO
watch
against
all
risings
or
appearances
of
such
differences
and
divisions
on
the
account
of
things
Ecclesiastical
or
Civil
,
as
unto
their
Names
,
Rights
and
Proprieties
in
the
World
,
that
are
contrary
unto
that
Love
which
the
Lord
Christ
requireth
in
a
peculiar
and
eminent
manner
to
be
found
amongst
his
Disciples
.
This
he
calls
his
own
new
Command
,
with
respect
unto
his
Authority
requiring
it
,
his
Example
first
illustrating
it
in
the
World
,
and
the
peculiar
fruits
and
effects
of
it
which
he
revealed
and
taught
.
Wherefore
,
the
due
observance
of
this
Law
of
Love
in
it self
and
all
its
fruits
,
with
the
Prevention
,
Removal
or
Condemnation
of
all
that
is
contrary
unto
it
,
is
that
in
which
the
Rule
of
the
Church
doth
principally
consist
.
And
considering
the
Weakness
,
the
Passions
,
the
Temptations
of
Men
,
the
mutual
Provocations
and
Exasperations
that
are
apt
to
fall
out
even
among
the
best
,
the
influence
that
Earthly
occasions
are
apt
to
have
upon
their
Minds
,
the
frowardness
sometimes
of
Mens
natural
Tempers
;
the
attendance
unto
this
one
Duty
or
part
of
Rule
,
requires
the
utmost
diligence
of
them
that
are
called
unto
it
.
And
it
is
meerly
either
the
want
of
Acquaintance
with
the
nature
of
that
Law
and
its
Fruits
,
which
the
Lord
Christ
requires
among
his
Disciples
,
or
an
undervaluation
of
the
Worth
and
Glory
of
it
in
the
Church
,
or
inadvertency
unto
the
causes
of
its
decays
,
and
of
breeches
made
in
it
;
or
ignorance
of
the
Care
and
Duties
that
are
necessary
unto
its
preservation
,
that
induce
Men
to
judge
that
the
Work
of
an
especial
Office
is
not
required
hereunto
.
3.
THEIR
Duty
is
to
warn
all
the
Members
of
the
Church
of
their
especial
Church-Duties
,
that
they
be
not
found
negligent
or
wanting
in
them
.
There
are
especial
Duties
required
respectively
of
all
Church-Members
,
according
unto
the
distinct
Talents
,
whether
in
things
Spiritual
or
Temporal
,
which
they
have
received
.
Some
are
Rich
,
and
some
are
Poor
;
some
are
Old
,
and
some
are
Young
;
some
in
Peace
,
some
in
Trouble
;
some
have
received
more
spiritual
Gifts
than
others
,
and
have
more
opportunities
for
their
Exercise
.
It
belongs
unto
the
Rule
of
the
Church
,
that
all
be
Admonished
,
Instructed
,
and
Exhorted
to
attend
unto
their
respective
Duties
;
not
only
publickly
in
the
preaching
of
the
Word
,
but
personally
as
occasion
doth
require
,
according
to
the
observation
which
those
in
Rule
do
make
of
their
Forwardness
or
Remissness
in
them
.
In
particular
,
and
in
the
way
of
instance
,
Men
are
to
be
warned
that
they
contribute
unto
the
Necessities
of
the
Poor
,
and
other
occasions
of
the
Church
according
unto
the
Ability
that
God
in
his
Providence
hath
intrusted
them
withal
;
and
to
admonish
them
that
are
defective
herein
,
in
order
to
their
Recovery
unto
the
discharge
of
this
Duty
,
in
such
a
measure
as
there
may
be
an
Equality
in
the
Church
,
2
Cor.
8.14
.
And
all
other
Duties
of
an
a-like
nature
are
they
to
attend
unto
.
4.
THEY
are
to
watch
against
the
beginnings
of
any
Church-Disorders
,
such
as
those
that
infested
the
Church
of
Corinth
,
or
any
of
the
like
sort
;
with
remissness
as
unto
the
Assemblies
of
the
Church
and
the
Duties
of
them
,
which
some
are
subject
unto
,
as
the
Apostle
intimates
,
Heb.
10.25
.
On
the
Constancy
and
Diligence
of
the
Elders
in
this
part
of
their
Work
and
Duty
,
the
very
Being
and
Order
of
the
Church
do
greatly
depend
.
The
want
hereof
hath
opened
a
door
unto
all
the
Troubles
,
Divisions
and
Schisms
,
that
in
all
Ages
have
invaded
and
perplexed
the
Churches
of
Christ
from
within
themselves
.
And
from
thence
also
have
Decays
in
Faith
,
Love
and
Order
insensibly
prevailed
in
many
,
to
the
dishonour
of
Christ
,
and
the
danger
of
their
own
Souls
.
First
one
grows
remiss
in
attending
unto
the
Assemblies
of
the
Church
,
and
then
another
;
first
to
one
degree
,
then
to
another
,
until
the
whole
Lump
be
infected
.
A
diligent
watch
over
these
things
as
to
the
beginnings
of
them
in
all
the
members
of
the
Church
will
either
heal
and
recover
them
that
offend
,
or
it
will
warn
others
,
and
keep
the
Church
from
being
either
corrupted
or
defiled
,
Heb.
3.
Chap.
12.
5.
IT
belongs
unto
them
also
to
visit
the
Sick
,
especially
such
as
whose
inward
or
outward
conditions
do
expose
them
unto
more
than
ordinary
trials
in
their
Sickness
;
that
is
the
Poor
,
the
Afflicted
,
the
Tempted
in
any
kind
.
This
in
general
is
a
moral
Duty
,
a
Work
of
Mercy
;
but
it
is
moreover
a
peculiar
Church-Duty
by
virtue
of
Institution
.
And
one
end
of
the
Institution
of
Churches
,
is
,
that
the
Disciples
of
Christ
may
have
all
that
Spiritual
and
Temporal
Relief
which
is
needful
for
them
,
and
useful
to
them
in
their
Troubles
and
Distresses
.
And
if
this
Duty
were
diligently
attended
unto
by
the
Officers
of
the
Church
,
it
would
add
much
unto
the
Glory
and
Beauty
of
our
Order
,
and
be
an
abiding
reserve
with
Relief
in
the
Minds
of
them
whose
outward
condition
exposeth
them
to
straits
and
sorrows
in
such
a
season
.
I
ADD
hereunto
as
a
Duty
of
the
same
nature
,
the
visitation
of
those
who
suffer
unto
Restraint
and
Imprisonment
upon
the
account
of
their
Profession
,
adherence
unto
Church-Assemblies
,
or
the
Discharge
of
any
Pastoral
or
Office-Duties
in
them
.
This
is
a
case
wherewith
we
are
not
unacquainted
,
nor
are
like
so
to
be
.
Some
look
on
this
as
the
Duty
of
all
the
Members
of
the
Church
,
who
yet
enjoy
their
Liberty
;
and
so
it
is
,
as
their
Opportunities
and
Abilities
will
allow
them
,
provided
their
discharge
of
it
be
useful
unto
those
whom
they
visit
,
and
inoffensive
unto
others
.
But
this
Duty
diligently
attended
unto
by
the
Elders
,
representing
therein
the
care
and
love
of
the
whole
Church
,
yea
,
of
Christ
himself
unto
his
Prisoners
,
is
a
great
Spring
of
Relief
and
Comfort
unto
them
.
And
by
the
Elders
may
the
Church
be
acquainted
what
yet
is
required
of
them
in
a
way
of
Duty
on
their
account
.
The
care
of
the
Primitive
Churches
herein
was
most
eminent
.
6.
IT
belongs
unto
them
and
their
Office
,
to
advise
with
and
give
direction
unto
the
Deacons
of
the
Church
,
as
unto
the
making
Provision
and
Distribution
of
the
Charity
of
the
Church
for
the
Relief
of
the
Poor
.
The
Office
of
the
Deacons
is
principally
Executive
,
as
we
shall
see
afterwards
.
Inquisition
into
the
state
of
the
Poor
,
with
all
their
circumstances
,
with
the
warning
of
all
the
Members
of
the
Church
unto
Liberality
for
their
Supply
,
belongs
unto
the
Elders
.
7.
WHEN
the
State
of
the
Church
is
such
,
through
Suffering
,
Persecution
and
Affliction
,
that
the
Poor
be
multiplied
among
them
,
so
as
that
the
Church
it self
is
not
able
to
provide
for
their
Relief
in
a
due
manner
,
if
any
Supply
be
sent
unto
them
from
the
love
and
bounty
of
other
Churches
,
it
is
to
be
deposited
with
these
Elders
,
and
disposed
according
to
their
advice
,
with
that
of
the
Teachers
of
the
Church
,
Act.
11.30
.
8.
IT
is
also
their
Duty
,
according
to
the
advantage
which
they
have
by
their
peculiar
inspection
of
all
the
Members
of
the
Church
,
their
ways
and
their
walking
,
to
acquaint
the
Pastors
or
Teaching-Elders
of
the
Church
,
with
the
State
of
the
Flock
,
which
may
be
of
singular
use
unto
them
for
their
Direction
in
the
present
Work
of
the
Ministry
.
He
who
makes
it
not
his
business
to
know
the
State
of
the
Church
which
he
ministers
unto
in
the
Word
and
Doctrine
,
as
to
their
Knowledge
,
their
Judgment
and
Understanding
,
their
Temptations
and
Occasions
,
and
applies
not
himself
in
his
Ministry
to
search
out
what
is
necessary
and
useful
unto
their
Edification
;
he
fights
uncertainly
in
his
whole
Work
,
as
a
Man
beating
the
Air.
But
,
whereas
their
obligation
to
attend
unto
the
Word
and
Prayer
,
confines
them
much
unto
a
retirement
for
the
greatest
part
of
their
time
,
they
cannot
by
themselves
obtain
that
Acquaintance
with
the
whole
Flock
,
but
that
others
may
greatly
assist
therein
from
their
daily
Inspection
,
Converse
and
Observation
.
9.
AND
it
is
their
Duty
to
meet
and
consult
with
the
Teaching-Elders
,
about
such
things
of
importance
,
as
are
to
be
proposed
in
and
unto
the
Church
,
for
its
consent
and
compliance
.
Hence
,
nothing
crude
or
indigested
,
nothing
unsuited
to
the
sence
and
Duty
of
the
Church
,
will
at
any
time
be
proposed
therein
,
so
to
give
occasion
unto
contests
or
janglings
,
disputes
contrary
unto
Order
or
Decency
;
but
all
things
may
be
preserved
in
a
due
regard
unto
the
Gravity
and
Authority
of
the
Rulers
.
10.
TO
take
care
of
the
due
Liberties
of
the
Church
,
that
they
be
not
imposed
on
by
any
Diotrephes
in
Office
,
or
without
it
.
11.
IT
is
incumbent
on
them
in
times
of
Difficulties
and
Persecution
,
to
consult
together
with
the
other
Elders
concerning
all
those
things
which
concern
the
present
Duty
of
the
Church
,
from
time
to
time
,
and
their
preservation
from
violence
,
according
unto
the
will
of
Christ
.
12.
WHEREAS
,
there
may
be
,
and
oft-times
is
but
One
Teaching-Elder
,
Pastor
or
Teacher
in
a
Church
,
upon
his
Death
or
Removal
,
it
is
the
Work
and
Duty
of
these
Elders
,
to
preserve
the
Church
in
Peace
and
Unity
;
to
take
care
of
the
continuation
of
its
Assemblies
;
to
prevent
Irregularities
in
any
Persons
or
Parties
among
them
;
to
go
before
,
to
direct
and
guide
the
Church
in
the
Call
and
Choice
of
some
other
meet
Person
or
Persons
in
the
room
of
the
deceased
or
removed
.
THESE
few
instances
have
I
given
of
the
Work
and
Duty
of
Ruling
Elders
.
They
are
all
of
them
such
as
deserve
a
greater
enlargement
in
their
Declaration
and
Confirmation
,
than
I
can
here
afford
unto
them
.
And
sundry
things
of
the
like
nature
,
especially
with
respect
unto
Communion
with
other
Churches
and
Synods
:
But
what
hath
been
spoken
is
sufficient
unto
my
present
purpose
.
And
to
manifest
that
it
is
so
,
I
shall
add
the
ensuing
Observations
.
1.
ALL
the
things
insisted
on
,
do
undoubtedly
and
unquestionably
belong
unto
the
Rule
and
Order
appointed
by
Christ
in
his
Church
.
There
is
no
one
of
them
,
that
is
liable
unto
any
just
Exception
from
them
by
whom
all
Church
Order
is
not
dispised
.
Wherefore
where
there
is
a
Defect
in
them
or
any
of
them
,
the
Church
it self
is
defective
as
unto
its
own
Edification
.
And
where
this
Defect
is
great
,
in
many
of
them
,
there
can
be
no
Beauty
,
no
Glory
,
no
Order
in
any
Church
,
but
only
an
outward
shew
and
appearance
of
them
.
And
that
all
these
things
do
belong
unto
the
Duty
of
these
Elders
,
there
needs
no
other
Proof
nor
Confirmation
,
but
that
they
all
undoubtedly
and
unquestionably
belong
unto
that
Rule
and
Order
,
which
the
Lord
Christ
hath
appointed
in
his
Church
,
and
which
the
Scripture
testifieth
unto
,
both
in
general
and
particular
.
For
all
the
things
which
belong
unto
the
Rule
of
the
Church
,
are
committed
to
the
care
of
the
Rulers
of
the
Church
.
2.
IT
is
a
vain
Apprehension
to
suppose
that
one
or
two
Teaching
Officers
in
a
Church
,
who
are
obliged
to
give
themselves
unto
the
Word
and
Prayer
,
to
labour
with
all
their
might
in
the
Word
and
Doctrine
,
to
preach
in
and
out
of
season
;
that
is
,
at
all
times
,
on
all
opportunities
as
they
are
able
,
to
Convince
Gain-sayers
by
Word
and
Writing
,
pleading
for
the
Truth
;
to
assist
and
guide
the
Consciences
of
all
,
under
their
Temptations
and
Desertions
,
with
sundry
other
Duties
,
in
part
spoken
to
before
,
should
be
able
to
take
Care
of
,
and
attend
with
Diligence
unto
all
these
things
,
that
do
evidently
belong
unto
the
Rule
of
the
Church
.
And
hence
it
is
,
that
Churches
at
this
day
do
live
on
the
Preaching
of
the
Word
,
the
proper
work
of
their
Pastor
,
which
they
greatly
value
,
and
are
very
little
sensible
of
the
Wisdom
,
Goodness
,
Love
and
Care
of
Christ
in
the
Institution
of
this
Rule
in
the
Church
,
nor
are
partakers
of
the
Benefits
of
it
unto
their
Edification
.
And
the
supply
which
many
have
made
hitherto
herein
,
by
persons
either
unacquainted
with
their
Duty
,
or
insensible
of
their
own
Authority
,
or
cold
if
not
negligent
in
their
Work
,
doth
not
answer
the
end
of
their
Institution
.
And
hence
it
is
that
the
Authority
of
Government
and
the
Benefit
of
it
,
are
ready
to
be
lost
in
most
Churches
.
And
it
is
both
vainly
and
presumptuously
pleaded
,
to
give
countenance
unto
a
neglect
of
their
Order
,
that
some
Churches
do
walk
in
Love
and
Peace
,
and
are
Edified
without
it
;
supplying
some
defects
by
the
prudent
Aid
of
some
Members
of
them
.
For
it
is
nothing
but
a
preference
of
our
own
Wisdom
unto
the
Wisdom
and
Authority
of
Christ
;
or
at
best
an
unwillingness
to
make
a
venture
on
the
warranty
of
his
Rule
,
for
fear
of
some
disadvantages
that
may
ensue
thereon
.
3.
WHEREAS
sundry
of
the
Duties
before-mentioned
,
are
,
as
unto
the
substance
of
them
,
required
of
the
Members
of
the
Church
,
in
their
several
stations
,
without
any
especial
Obligation
to
attend
unto
them
with
Diligence
,
to
look
after
them
,
or
power
to
Exercise
any
Authority
in
the
discharge
of
them
,
to
leave
them
from
under
the
Office-Care
of
the
Elders
,
is
to
let
in
Confusson
and
Disorder
into
the
Church
,
and
gradually
to
remove
the
whole
advantage
of
the
Discipline
of
Christ
,
as
it
is
come
to
pass
in
many
Churches
already
.
IT
is
therefore
Evident
,
that
neither
the
Purity
,
nor
the
Order
,
nor
the
Beauty
or
Glory
of
the
Churches
of
Christ
,
nor
the
Representation
of
his
own
Majesty
and
Authority
in
the
Government
of
them
,
can
be
long
preserved
without
a
Multiplication
of
Elders
in
them
,
according
to
the
proportion
of
their
respective
Members
,
for
their
Rule
and
Guidance
.
And
for
want
hereof
have
Churches
of
old
and
of
late
,
either
degenerated
into
Anarchy
and
Confusion
,
their
self
Rule
being
managed
with
vain
Disputes
and
Janglings
,
unto
their
Division
and
Ruine
;
or
else
given
up
themselves
unto
the
Domination
of
some
Prelatical
Teachers
,
to
Rule
them
at
their
pleasure
,
which
proved
the
bane
and
poison
of
all
the
Primitive
Churches
;
and
they
will
and
must
do
so
in
the
neglect
of
this
Order
for
the
Future
.
CHAP.
IX
.
of
DEACONS
.
THE
Original
Institution
,
Nature
and
Vse
of
the
Office
of
Deacons
in
the
Church
,
are
so
well
known
,
as
that
we
need
not
much
insist
upon
them
.
Nor
shall
I
treat
of
the
Name
which
is
common
unto
any
kind
of
Ministry
Civil
or
Sacred
;
but
speak
of
it
as
it
is
appropriated
unto
that
especial
Work
for
which
this
Office
was
ordained
.
The
remote
foundation
of
it
lieth
in
that
of
our
Saviour
,
The
poor
you
have
always
with
you
,
Joh.
12.8
.
He
doth
not
only
foretel
,
That
such
there
should
be
in
the
Church
,
but
recommends
the
care
of
them
who
should
be
so
,
unto
the
Church
.
For
he
maketh
use
of
the
words
of
the
Law
,
Deut.
15.11
.
For
the
poor
shall
never
cease
out
of
the
Land
;
therefore
I
command
thee
,
saying
,
Thou
shalt
open
thy
hand
wide
unto
thy
Brother
,
to
thy
poor
,
and
to
thy
needy
.
This
Legal
Institution
,
founded
in
the
Law
of
Nature
,
doth
the
Lord
Christ
by
his
Authority
transferr
and
translate
unto
the
use
of
Gospel
Churches
among
his
Disciples
.
AND
it
may
be
observed
,
that
at
the
same
instant
Hypocrisie
and
Avarice
began
to
attempt
their
Advantage
on
the
consideration
of
this
Provision
for
the
Poor
,
which
they
afterwards
effected
unto
their
safety
.
For
on
the
pretence
hereof
,
Judas
immediately
condemned
an
eminent
Duty
towards
the
person
of
Christ
,
as
containing
a
cost
in
it
,
which
might
have
been
better
laid
out
in
Provision
for
the
Poor
:
The
Ointment
poured
on
our
Saviour
he
thought
might
have
been
sold
for
Three
hundred
pence
(
it
may
be
about
Forty
or
Fifty
Pound
)
and
given
to
the
Poor
,
But
this
he
said
,
not
that
he
cared
for
the
Poor
but
because
he
was
a
Thief
,
and
had
the
Bag
;
out
of
which
he
could
have
made
a
good
prey
unto
himself
,
Joh.
12.6
.
And
it
may
be
observed
,
that
although
Judas
malitiously
began
this
murmuring
;
yet
at
last
some
of
the
other
Disciples
were
too
credulous
of
his
insinuation
,
seeing
the
other
Evangelists
,
ascribe
it
to
them
also
.
But
the
same
pretence
,
on
the
same
grounds
,
in
following
Ages
was
turned
unto
the
greatest
advantage
of
Hypocrisy
and
Covetousness
that
ever
was
in
the
World.
For
under
this
pretence
of
providing
for
the
Poor
,
the
Thieves
who
had
got
the
Bag
,
that
is
the
Ruling
part
of
the
Clergy
,
with
the
Priests
,
Friars
and
Monks
who
served
them
,
allowed
Men
in
the
neglect
of
the
greatest
and
most
important
Duties
of
Religion
towards
Christ
himself
,
so
as
that
they
would
give
all
that
they
had
to
the
Poor
;
not
that
they
cared
for
the
Poor
,
but
because
they
were
Thieves
,
and
had
the
Bag
;
by
which
means
they
possessed
themselves
of
the
greatest
part
of
the
Wealth
of
the
Nations
professing
Christian
Religion
.
This
was
their
compliance
with
the
Command
of
Christ
;
which
they
equally
made
use
of
in
other
things
.
THIS
Foundation
of
their
Office
was
farther
raised
by
the
Preaching
of
the
Gospel
among
the
Poor
.
Many
of
them
who
first
received
it
,
were
of
that
state
and
condition
as
the
Scripture
every
where
testifieth
.
The
Poor
are
Evangelized
,
Matth.
11.5
.
God
hath
chosen
the
Poor
,
Jam.
2.5
.
And
so
it
was
in
the
First
Ages
of
the
Church
;
where
the
Provision
for
them
was
one
of
the
most
eminent
Graces
and
Duties
of
the
Church
in
those
days
.
And
this
way
became
the
Original
Propagation
of
the
Gospel
.
For
it
was
made
manifest
thereby
,
that
the
Doctrine
and
Profession
of
it
was
not
a
matter
of
Worldly
Design
or
Advantage
;
God
also
declared
therein
of
how
little
esteem
with
him
the
Riches
of
this
World
are
;
and
also
Provision
was
made
for
the
exercise
of
the
Grace
of
the
Rich
in
their
Supply
,
the
only
way
whereby
they
may
Glorify
God
with
their
Substance
.
And
it
were
well
if
all
Churches
,
and
all
the
Members
of
them
would
wisely
consider
how
eminent
is
this
Grace
,
how
excellent
is
this
Duty
,
of
making
Provision
for
the
Poor
,
how
much
the
Glory
of
Christ
and
Honour
of
the
Gospel
are
concerned
herein
.
For
,
whereas
for
the
most
part
it
is
looked
on
as
an
ordinary
Work
to
be
performed
transiently
and
curiously
,
scarce
deserving
any
of
the
time
which
is
allotted
unto
the
Churches
publick
Service
and
Duties
,
it
is
indeed
one
of
the
most
eminent
Duties
of
Christian
Societies
,
wherein
the
principal
exercise
of
the
Second
Evangelical
Grace
,
namely
Love
,
doth
consist
.
THE
care
of
making
Provision
for
the
Poor
being
made
in
the
Church
an
Institution
of
Christ
,
was
naturally
incumbent
on
them
who
were
the
First
only
Officers
of
the
Church
,
that
is
,
the
Apostles
.
This
is
plain
from
the
occasion
of
the
Institution
of
the
Office
of
the
Deacons
,
Act.
6.
The
whole
Work
and
Care
of
the
Church
being
in
their
hands
,
it
was
impossible
that
they
should
attend
unto
the
whole
and
all
the
parts
of
it
in
any
manner
.
Whereas
therefore
they
gave
themselves
,
according
to
their
Duty
,
mostly
unto
those
parts
of
their
Work
,
which
were
incomparably
more
excellent
and
necessary
than
the
other
,
namely
Preaching
of
the
Word
and
Prayer
;
there
was
such
a
defect
in
this
other
part
of
ministration
unto
the
Poor
,
as
must
unavoidably
accompany
the
actings
of
humane
nature
,
not
able
to
apply
it self
constantly
unto
things
of
diverse
natures
at
the
same
time
.
And
hereon
those
who
were
concerned
quickly
,
as
the
manner
of
all
is
,
expressed
their
resentment
of
a
neglect
in
somewhat
an
undue
Order
;
there
was
a
murmuring
about
it
,
Ver.
1.
The
Apostles
hereon
declared
that
the
principal
part
of
the
Work
of
the
Ministry
in
the
Church
,
namely
the
Word
and
Prayer
,
was
sufficient
for
them
constantly
to
attend
unto
.
Afterwards
indeed
Men
began
to
think
that
they
could
do
all
in
the
Church
themselves
,
but
it
was
when
they
began
to
do
nothing
in
a
due
manner
.
And
whereas
the
Apostles
chose
,
as
their
Duty
,
the
Work
of
Prayer
and
Preaching
,
as
that
which
they
would
and
ought
entirely
give
up
themselves
unto
,
and
for
the
sake
of
that
Work
would
deposite
the
care
of
other
things
on
other
hands
;
they
are
a
strange
kind
of
Successors
unto
them
,
who
lay
aside
that
Work
which
they
determined
to
belong
unto
them
principally
and
in
the
first
place
,
to
apply
themselves
unto
any
thing
else
whatever
.
YET
did
not
the
Apostles
hereon
utterly
forgo
the
care
of
providing
for
the
Poor
which
being
originally
committed
unto
them
by
Jesus
Christ
,
they
would
not
divest
themselves
wholly
of
it
.
But
by
the
Direction
of
the
Holy
Ghost
they
provided
such
assistance
in
the
Work
,
as
that
for
the
future
it
might
require
no
more
of
their
time
or
pains
but
what
they
should
spare
from
their
principal
Employment
.
And
the
same
care
is
still
incumbent
on
the
ordinary
Pastors
and
Elders
of
the
Churches
,
so
far
as
the
execution
of
it
doth
not
interfere
with
their
principal
Work
and
Duty
,
from
which
those
who
understand
it
aright
,
can
spare
but
little
of
their
time
and
strength
.
HEREON
the
Apostles
,
by
the
Authority
of
Christ
and
direction
of
the
Holy
Spirit
,
under
whose
Infallible
Guidance
they
were
in
all
the
general
concernments
of
the
Church
,
Instituted
the
Office
of
Deacons
,
for
the
discharge
of
this
necessary
and
important
Duty
in
the
Church
,
which
they
could
not
attend
unto
themselves
.
And
whereas
the
Lord
Christ
had
in
an
especial
manner
committed
the
care
of
the
Poor
unto
the
Disciples
,
there
was
now
a
declaration
of
his
Mind
and
Will
,
in
what
way
and
by
what
means
he
would
have
them
provided
for
.
AND
it
was
the
Institution
of
a
new
Office
,
and
not
a
present
supply
in
a
Work
of
Business
which
they
designed
.
For
the
limitation
of
an
especial
Ecclesiastical
Work
,
with
the
Designation
of
Persons
unto
that
Work
,
with
Authority
for
the
discharge
of
it
,
(
set
over
this
business
)
with
a
separation
unto
it
,
do
compleatly
constitute
an
Office
,
nor
is
there
any
thing
more
required
thereunto
.
BUT
whereas
there
are
three
things
that
concurr
and
are
required
unto
the
ministration
unto
the
Poor
of
the
Church
.
(
1.
)
The
Love
,
Charity
,
Bounty
and
Benevolence
of
the
Members
of
the
Church
,
in
contribution
unto
that
ministration
.
(
2.
)
The
care
and
oversight
of
the
discharge
of
it
.
And
,
(
3.
)
The
actual
Exercise
and
Application
of
it
;
the
last
only
belongs
unto
the
Office
of
the
Deacons
,
and
neither
of
the
first
are
discharged
by
the
Institution
of
it
.
For
the
first
is
both
a
Duty
of
the
Light
and
Law
of
Nature
,
and
in
its
moral
part
enforced
by
many
especial
Commands
of
Christ
;
so
as
that
nothing
can
absolve
Men
from
their
obligation
thereunto
.
The
Office
and
Work
of
the
Deacons
is
to
excite
,
direct
and
help
them
in
the
exercise
of
that
Grace
,
and
discharge
of
the
Duty
therein
incumbent
on
them
.
Nor
is
any
Man
,
by
the
entrusting
a
due
proportion
of
his
good
things
in
the
hands
of
the
Deacons
for
its
distribution
,
absolved
thereby
from
his
own
personal
discharge
of
it
also
.
For
it
being
a
moral
Duty
required
in
the
Law
of
Nature
,
it
receiveth
peculiar
obligations
unto
a
present
exercise
by
such
Circumstances
as
Nature
and
Providence
do
suggest
:
The
care
also
of
the
whole
Work
is
as
was
said
,
still
incumbent
on
the
Pastors
and
Elders
of
the
Church
;
only
the
ordinary
Execution
is
committed
unto
the
Deacons
.
NOR
was
this
a
Temporary
Institution
for
that
season
,
and
so
the
Officers
appointed
Extraordinary
;
but
was
to
abide
in
the
Church
throughout
all
Generations
.
For
,
(
1.
)
The
Work
it self
,
as
a
distinct
work
of
Ministry
in
the
Church
,
was
never
to
cease
,
it
was
to
abide
for
ever
;
The
Poor
you
shall
have
always
with
you
.
(
2.
)
The
Reason
of
its
Institution
is
perpetual
;
namely
,
that
the
Pastors
of
the
Churches
are
not
sufficient
in
themselves
to
attend
unto
the
whole
work
of
Praying
,
Preaching
,
and
this
Ministration
.
(
3.
)
They
are
afterwards
not
only
in
this
Church
at
Jerusalem
,
but
in
all
the
Churches
of
the
Gentiles
reckoned
among
the
fixed
Officers
of
the
Church
,
Phil.
1.1
.
And
,
(
4.
)
Direction
is
given
for
their
Continuation
in
all
Churches
,
with
a
prescription
of
the
Qualifications
of
the
person
to
be
Chosen
and
called
into
this
Office
,
1
Tim.
3.8
,
10
,
11.
(
5.
)
The
way
of
their
Call
is
directed
,
and
an
Office
committed
unto
them
,
Let
them
be
first
proved
,
then
let
them
use
the
Office
of
a
Deacon
.
(
6.
)
A
Promise
of
Acceptance
is
annexed
unto
the
diligent
discharge
of
this
Office
,
Vers.
13.
HENCE
those
who
afterward
utterly
perverted
all
Church
Order
,
taking
out
of
the
hands
and
care
of
the
Deacons
,
that
work
which
was
committed
to
them
by
the
Holy
Ghost
in
the
Apostles
,
and
for
which
End
alone
,
their
Office
was
Instituted
in
the
Church
,
assigning
other
Work
unto
them
,
whereunto
they
are
not
called
nor
appointed
;
yet
thought
meet
to
continue
the
Name
and
the
pretence
of
such
an
Office
,
because
of
the
evident
Institution
of
it
,
unto
a
Continuation
.
And
whereas
when
all
things
were
swelling
with
Pride
and
Ambition
in
the
Church
,
no
sort
of
its
Officers
contenting
themselves
with
their
Primitive
Institution
;
but
striving
by
various
degrees
to
some-what
in
Name
and
Thing
,
that
was
high
and
a-loft
,
there
arose
from
the
Name
of
this
Office
the
Meteor
of
an
Archdeacon
,
with
strange
Power
and
Authority
,
never
heard
of
in
the
Church
for
many
Ages
:
But
this
belongs
unto
the
Mystery
of
Iniquity
;
whereunto
neither
the
Scripture
nor
the
Practice
of
the
Primitive
Churches
do
give
the
least
countenance
.
But
some
think
it
not
inconvenient
even
to
sport
themselves
in
matter
of
Church
Order
and
Constitutions
.
THIS
Office
of
Deacons
,
is
an
Office
of
service
,
which
gives
not
any
Authority
or
Power
in
the
Rule
of
the
Church
.
But
being
an
Office
,
it
gives
Authority
with
respect
unto
the
special
Work
of
it
under
a
general
notion
of
Authority
;
that
is
,
a
Right
to
attend
unto
it
in
a
peculiar
manner
,
and
to
perform
the
things
that
belong
thereunto
.
But
this
Right
is
confined
unto
the
particular
Church
whereunto
they
do
belong
.
Of
the
Members
of
that
Church
are
they
to
make
their
Collections
,
and
unto
the
Members
of
that
Church
are
they
to
Administer
.
Extraordinary
Collections
from
,
or
for
other
Churches
,
are
to
be
made
and
disposed
by
the
Elders
,
Acts
11.30
.
WHEREAS
,
the
Reason
of
the
Institution
of
this
Office
was
in
general
to
free
the
Pastors
of
the
Churches
who
labour
in
the
Word
and
Doctrine
from
Avocations
by
outward
things
,
such
as
wherein
the
Church
is
concerned
;
it
belongs
unto
the
Deacons
not
only
to
take
care
of
and
provide
for
the
Poor
,
but
to
manage
all
other
Affairs
of
the
Church
of
the
same
kind
;
such
as
are
providing
for
the
place
of
the
Church-Assemblies
,
of
the
Elements
for
the
Sacraments
,
of
Keeping
,
Collecting
and
Disposing
of
the
Stock
of
the
Church
,
for
the
maintenance
of
its
Officers
,
and
incidencies
,
especially
in
the
time
of
Trouble
or
Persecution
.
Hereon
are
they
obliged
to
attend
the
Elders
on
all
occasions
,
to
perform
the
Duty
of
the
Church
towards
them
,
and
receive
directions
from
them
.
This
was
the
constant
practice
of
the
Church
in
the
Primitive
Times
,
until
the
Avarice
and
Ambition
of
the
Superior
Clergy
enclosed
all
Alms
and
Donations
unto
themselves
;
the
Beginning
and
Progress
whereof
is
excellently
described
and
traced
by
Paulus
Sharpius
,
in
his
Treatise
of
matters
Beneficiary
.
THAT
maintenance
of
the
Poor
which
they
are
to
distribute
,
is
to
be
collected
by
the
voluntary
Contributions
of
the
Church
,
to
be
made
ordinarily
every
first
Day
of
the
Week
,
and
as
occasion
shall
require
in
an
extraordinary
manner
,
1
Cor.
16.1
,
2.
And
this
Contribution
of
the
Church
ought
to
be
,
(
1.
)
In
a
way
of
Bounty
,
not
sparingly
,
2
Cor.
9.5
,
6
,
7.
(
2.
)
In
a
way
of
Equality
,
as
unto
Mens
Abilities
,
2
Cor.
8.13
,
14.
(
3.
)
With
respect
unto
present
Successes
and
Thriving
in
Affairs
,
whereof
a
Portion
is
due
to
God
;
as
God
hath
prospered
him
,
1
Cor.
16.2
.
(
4.
)
With
willingness
and
freedom
,
2
Cor.
8.12
.
Chap.
7.
Wherefore
it
belongs
unto
the
Deacons
in
the
Discharge
of
their
Office
,
(
1.
)
To
acquaint
the
Church
with
the
present
necessity
of
the
Poor
.
(
2.
)
To
stir
up
the
particular
Members
of
it
unto
a
free
Contribution
according
unto
their
Ability
.
(
3.
)
To
admonish
those
that
are
negligent
herein
,
who
give
not
according
to
their
porportion
;
and
to
acquaint
the
Elders
of
the
Church
with
those
who
persist
in
a
neglect
of
their
Duty
.
THE
consideration
of
the
State
of
the
Poor
unto
whom
the
Contributions
of
the
Church
are
to
be
ministred
,
belongs
unto
the
discharge
of
this
Office.
As
,
(
1.
)
That
they
are
Poor
indeed
,
and
do
not
pretend
themselves
so
to
be
,
for
advantage
.
(
2.
)
What
are
the
Degrees
of
their
Poverty
,
with
respect
unto
their
Relations
and
Circumstances
,
that
they
may
have
suitable
Supplies
.
(
3.
)
That
in
other
things
they
walk
according
unto
Rule
.
(
4.
)
In
particular
that
they
Work
and
Labour
according
to
their
Ability
;
for
he
that
will
not
labour
must
not
eat
at
the
publick
Charge
.
(
5.
)
To
Comfort
,
Counsel
and
Exhort
them
unto
Patience
,
Submission
,
Contentment
with
their
Condition
,
and
Thankfulness
;
all
which
might
be
enlarged
and
confirmed
,
but
that
they
are
obvious
.
THE
Qualifications
of
Persons
to
be
called
unto
this
Office
,
are
distinctly
laid
down
by
the
Apostles
,
1
Tim.
3.8
,
9
,
10
,
11
,
12
,
13.
Upon
the
Trial
,
Knowledge
and
Approbation
of
them
,
with
respect
unto
these
Qualifications
,
their
Call
to
this
Office
consists
.
(
1.
)
In
the
choice
of
the
Church
.
(
2.
)
In
a
separation
unto
it
by
Prayer
and
Imposition
of
Hands
,
Act.
6.3
,
5
,
6.
And
the
Adjuncts
of
their
ministration
are
,
(
1.
)
Mercy
to
represent
the
tenderness
of
Christ
towards
the
Poor
of
the
Flock
,
Rom.
12.8
.
(
2.
)
Cheerfulness
to
relieve
the
Spirits
of
them
that
receive
against
thoughts
of
being
troublesome
and
burdensome
to
others
.
(
3.
)
Diligence
and
Faithfulness
by
which
they
purchase
to
themselves
a
good
Degree
,
and
great
boldness
in
the
Faith
which
is
in
Christ
Jesus
.
IT
remains
only
that
we
enquire
into
some
few
things
relating
unto
this
Office
,
and
those
that
are
called
unto
it
.
As
,
1.
WHAT
is
the
meaning
of
the
Apostle
,
where
he
affirms
,
that
the
Deacons
in
the
Discharge
of
their
Office
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Tim.
3.13
.
Do
purchase
or
procure
unto
themselves
a
good
Degree
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
Step
,
a
Degree
,
a
Seat
a
little
Exalted
,
and
Metaphorically
it
is
applied
to
denote
Dignity
and
Authority
.
This
good
Degree
,
which
Deacons
may
obtain
,
is
in
the
judgment
of
most
the
Office
of
Presbytery
.
This
they
shall
be
promoted
unto
in
the
Church
.
From
Deacons
they
shall
be
made
Presbyters
.
I
cannot
comply
with
this
Interpretation
of
the
Words
.
For
,
(
1.
)
The
Office
of
Presbytery
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
good
Work
,
no
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
good
Degree
.
(
2.
)
The
difference
between
a
Deacon
and
a
Presbyter
is
not
in
Degree
,
but
in
Order
.
A
Deacon
made
a
Presbyter
is
not
advanced
unto
a
further
Degree
in
his
own
Order
;
but
leaves
it
for
another
.
(
3.
)
The
diligent
discharge
of
the
Work
of
a
Deacon
,
is
not
a
due
preparation
for
the
Office
of
the
Presbytery
,
but
an
hinderance
of
it
;
for
it
lies
wholly
in
the
providing
and
disposal
of
Earthly
things
,
in
a
serving
of
the
Tables
of
the
Church
,
and
those
private
of
the
Poor
:
But
preparation
for
the
Ministry
consists
in
a
Mans
giving
himself
unto
Study
,
Prayer
and
Meditation
.
I
SHALL
only
give
my
conjecture
on
the
Words
,
the
Apostle
seems
to
me
to
have
respect
unto
Church-Order
,
with
Decency
therein
,
in
both
these
Expressions
,
shall
purchase
to
themselves
a
good
Degree
,
and
great
confidence
in
the
Faith
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
of
the
same
signification
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
a
Seat
raised
in
an
Assembly
to
hear
or
speak
.
So
saith
the
Schol.
on
Sophoc
.
Oed.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
place
where
the
Assembly
(
or
Church
)
met
,
was
divided
round
about
with
Seats
in
Degrees
,
some
above
others
,
where
all
that
met
might
without
trouble
hear
him
that
stood
in
the
midst
as
they
sate
.
And
countenance
is
given
hereunto
by
what
is
observed
concerning
the
custom
of
sitting
in
the
Jewish
Synagogues
.
So
Ambrose
;
Traditio
est
Synagogae
,
ut
sedentes
disputarent
,
Siniores
dignitate
in
Cathedris
,
subsequentes
in
subselliis
,
novissimi
in
pavimento
;
It
is
the
Tradition
or
Order
of
the
Synogogue
,
that
the
Elders
in
Dignity
(
or
Office
)
should
discourse
sitting
in
Chairs
;
the
next
Order
on
Forms
or
Benches
,
and
the
last
on
the
Floor
.
So
speaks
Philo
before
him
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
we
meet
in
sacred
places
,
places
of
Divine
Worship
,
the
younger
sort
according
to
their
Quality
sit
in
Orders
under
the
Elders
.
And
this
James
the
Apostle
hath
respect
unto
in
the
Primitive
Assemblies
of
the
Christian
Jews
.
For
reproving
their
partiality
in
accepting
of
Mens
Persons
,
preferring
the
Rich
immoderately
before
the
Poor
,
he
instanceth
in
their
disposing
of
them
unto
Seats
in
their
Assemblies
.
They
said
unto
the
Rich
Man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sit
thou
here
in
a
good
place
;
that
is
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
best
degree
;
and
to
the
Poor
,
stand
thou
there
on
the
floor
,
or
sit
at
my
foot-stool
,
without
respect
unto
those
other
Qualifications
whereby
they
were
to
be
distinguished
.
Wherefore
,
the
Apostle
having
respect
unto
Church-Assemblies
,
and
the
Order
to
be
observed
in
them
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
intended
,
may
signifie
no
more
but
a
place
of
some
eminency
in
the
Church-Assemblies
,
which
is
due
unto
such
Deacons
,
where
with
boldness
and
confidence
they
may
assist
in
the
management
of
the
Affairs
of
the
Church
,
which
belongs
unto
the
Profession
of
the
Faith
which
is
in
Christ
Jesus
.
IF
any
shall
rather
think
that
both
of
the
Expressions
do
signify
an
encrease
in
Gifts
and
Grace
,
which
is
a
certain
consequence
of
Mens
faithful
discharge
of
their
Office
in
the
Church
,
wherein
many
Deacons
of
old
were
eminent
unto
Martyrdom
,
I
shall
not
contend
against
it
.
2.
WHEREAS
there
are
Qualifications
expresly
required
in
the
Wives
of
Deacons
,
as
that
they
should
be
grave
,
not
slanderers
,
sober
,
faithful
in
all
things
,
1
Tim.
3.12
.
which
is
to
be
considered
before
their
call
to
Office
;
supposing
that
any
of
them
do
fall
from
the
Faith
as
becoming
Papists
,
Socinians
,
or
Quakers
,
whether
their
Husbands
may
be
continued
in
their
Office
?
Ans.
1.
HE
who
in
his
own
Person
faithfully
dischargeth
his
Office
,
may
be
continued
therein
,
yea
,
though
his
Wife
should
be
actually
Excommunicated
out
of
the
Church
.
Every
One
of
us
must
give
an
account
of
himself
unto
the
Lord
.
He
rejects
us
not
for
what
we
cannot
remedy
.
The
sinning
Person
shall
bear
his
own
judgment
.
(
2.
)
Such
an
one
ought
to
take
care
,
by
virtue
of
his
Authority
as
an
Husband
,
that
as
little
offence
as
possible
may
be
given
to
the
Church
by
his
Wife
,
when
she
loseth
the
qualification
of
not
being
a
slanderer
,
which
is
inseparable
from
such
Apostates
.
3.
MAY
a
Deacon
be
dismissed
from
his
Office
wholly
,
after
he
hath
been
solemnly
set
apart
unto
it
by
Prayer
?
Ans.
1.
THE
very
end
of
the
Office
being
only
the
convenience
of
the
Church
and
its
accommodation
,
the
continuation
of
Men
in
this
Office
is
to
be
regulated
by
them
.
And
if
the
Church
at
any
time
stand
not
in
need
of
the
Ministry
of
this
or
that
Person
,
they
may
,
upon
his
desire
,
discharge
him
of
his
Office.
(
2.
)
Things
may
so
fall
out
with
Men
,
as
unto
their
outward
circumstances
,
with
respect
unto
either
their
Persons
in
Bodily
Distempers
and
Infirmities
,
or
their
Condition
in
the
World
,
as
that
they
are
not
able
any
longer
to
attend
unto
the
due
discharge
of
this
Office
;
in
which
case
they
ought
to
be
released
.
(
3.
)
A
Man
may
be
solemnly
set
apart
unto
a
Work
and
Duty
by
Prayer
for
a
limited
Season
,
suppose
for
a
year
only
;
wherefore
this
doth
not
hinder
but
that
a
Man
on
just
Reasons
may
be
dismissed
at
any
time
from
his
Office
,
though
he
be
so
set
apart
unto
it
.
(
4.
)
A
Deacon
by
unfaithfulness
and
other
offences
,
may
forfeit
his
Office
,
and
be
justly
excluded
from
it
,
losing
all
his
Right
unto
it
and
Interest
in
it
,
and
therefore
on
just
Reasons
may
be
dismissed
wholly
from
it
.
(
5.
)
For
any
one
to
desert
his
Office
4.
HOW
many
Deacons
may
there
be
in
one
Congregation
?
Ans.
AS
many
as
they
stand
in
need
of
,
for
the
ends
of
that
Ministry
;
and
they
may
be
at
all
times
encreased
,
as
the
State
of
the
Church
doth
require
;
and
it
is
meet
that
there
should
always
be
so
many
,
as
that
none
of
the
Poor
be
neglected
in
the
daily
Ministration
,
nor
the
Work
be
made
burdensome
unto
themselves
.
5.
WHAT
is
the
Duty
of
the
Deacons
towards
the
Elders
of
the
Church
?
Ans.
WHEREAS
the
care
of
the
whole
Church
in
all
its
concernments
is
principally
committed
unto
the
Pastors
,
Teachers
,
and
Elders
,
it
is
the
Duty
of
the
Deacons
in
the
discharge
of
their
Office
,
(
1.
)
To
acquaint
them
from
time
to
time
with
the
state
of
the
Church
,
and
especially
of
the
Poor
,
so
far
as
it
falls
under
their
Inspection
.
(
2.
)
To
seek
and
take
their
Advice
in
matters
of
greater
importance
relating
unto
their
Office.
(
3.
)
To
be
assisting
unto
them
in
all
the
outward
concerns
of
the
Church
.
6.
MAY
Deacons
Preach
the
Word
and
Baptize
authoritatively
by
virtue
of
their
Office
?
Ans.
(
1.
)
THE
Deacons
,
whose
Office
is
instituted
,
Act.
6.
and
whose
Qualifications
are
fixed
,
1
Tim.
3.
have
no
call
unto
,
or
Ministerial
Power
in
these
things
.
The
limitation
of
their
Office
,
Work
and
Power
,
is
so
express
,
as
will
not
admit
of
any
debate
.
(
2.
)
Persons
once
called
unto
this
Office
,
might
of
old
in
an
extraordinary
manner
,
may
at
present
in
an
ordinary
way
,
be
called
unto
the
preaching
of
the
Word
;
but
they
were
not
then
,
they
cannot
be
now
authorized
thereunto
by
vrtue
of
this
Office.
(
3.
)
If
a
new
Office
be
erected
under
the
name
of
Deacons
,
it
is
in
the
will
of
them
by
whom
it
is
erected
,
to
Assign
what
Power
unto
it
they
please
.
CHAP.
X.
Of
EXCOMMVNICATION
.
THE
Power
of
the
Church
towards
its
Members
(
for
it
hath
nothing
to
do
with
them
that
are
without
)
may
be
referred
unto
Three
Heads
,
(
1.
)
The
Admission
of
Members
into
its
Society
.
(
2.
)
The
Rule
and
Edification
of
them
that
belong
unto
it
.
(
3.
)
The
Exclusion
out
of
its
Society
of
such
as
obstinately
refuse
to
live
and
walk
according
unto
the
Laws
and
Rules
of
it
.
And
these
things
belong
essentially
and
inseparably
unto
every
free
Society
,
and
are
comprehensive
of
all
Church-Power
whatever
.
THE
Second
of
these
hath
been
treated
of
in
the
Discourse
concerning
Church
Offices
and
Rule
.
And
all
that
belongs
unto
the
first
of
them
,
is
fully
declared
in
the
Chapters
of
the
Essential
Constituent
parts
of
Gospel
Churches
,
namely
their
Matter
and
Form.
The
Third
must
be
now
spoken
,
unto
which
is
the
Power
of
Excommunication
.
THERE
is
nothing
in
Christian
Religion
,
about
which
the
contest
of
Opinions
hath
been
more
fierce
than
this
of
Excommunication
,
most
of
them
proceeding
evidently
from
false
Presumptions
and
secular
Interests
.
And
no
greater
instance
can
be
given
of
what
the
Serpentine
wits
of
Men
ingaged
by
the
desire
of
Domination
and
Wealth
,
and
assisted
by
opportunities
may
attain
unto
.
For
whereas
,
as
we
shall
see
immediately
,
there
is
nothing
more
plain
,
simple
,
and
more
exposed
unto
the
common
understanding
of
all
Christians
,
yea
of
all
Mankind
,
than
is
this
Institution
of
Christ
;
both
as
unto
its
Nature
,
Form
and
Manner
of
Administration
,
nothing
more
wholesome
nor
useful
unto
the
Souls
of
Men
;
nothing
more
remote
from
giving
the
least
disturbance
or
prejudice
to
Civil
Society
,
to
Magistrates
or
Rulers
,
unto
the
Personal
or
Political
Rights
or
Concernments
of
any
one
individual
in
the
World
:
It
hath
been
Metamorphosed
into
an
hideous
Monster
;
an
Engine
of
Priestly
Domination
and
Tyranny
,
for
the
Deposition
or
Assassination
of
Kings
and
Princes
,
the
Wasting
of
Nations
with
bloody
Wars
,
the
Terror
of
the
Souls
of
Men
,
and
the
destruction
of
their
Lives
,
with
all
their
Earthly
Concerns
,
unto
the
Erection
of
a
Tyrannical
Empire
,
no
less
pernicious
unto
the
Christian
World
,
than
those
of
the
Saracens
or
the
Turks
.
He
is
a
stranger
unto
all
that
hath
passed
in
the
World
for
near
a
Thousand
Years
,
who
knows
not
the
Truth
of
these
things
.
And
to
this
very
day
the
greatest
part
of
them
that
are
called
Christians
are
so
supinely
Ignorant
and
Doating
,
or
so
infatuated
and
blinded
by
their
Prejudices
and
Corrupt
Interests
,
as
to
suppose
,
or
to
say
,
That
if
the
Pope
of
Rome
do
Excommunicate
Kings
or
Princes
,
they
may
be
lawfully
deposed
from
their
Rule
,
and
in
some
cases
killed
;
and
that
other
persons
being
rightly
Excommunicated
according
unto
certain
Laws
,
Rules
,
and
Processes
,
that
some
have
framed
,
ought
to
be
Fined
,
Punished
,
Imprisoned
,
and
so
Destroyed
.
And
about
these
things
there
are
many
Disputes
and
Contests
;
when
if
Men
were
awakned
out
of
their
Lethargy
they
would
be
laughed
at
,
as
the
most
ridiculous
and
contemptible
Mormo's
that
ever
appeared
in
the
World
;
though
they
are
no
laughing
matter
at
present
,
unto
them
that
are
concerned
in
them
.
SUPPOSING
then
,
Ecclesiastical
Excommunication
(
as
I
at
present
suppose
,
and
shall
immediately
prove
it
)
to
be
an
appointment
of
our
Lord
Jesus
Christ
;
these
things
are
plain
and
evident
concerning
it
,
not
capable
of
any
modest
Contradiction
,
(
1.
)
That
there
is
no
Divine
Evangelical
Institution
,
that
is
more
suited
unto
the
Light
of
Nature
,
the
Rules
of
common
Equity
,
and
Principles
of
unseared
Consciences
,
as
unto
the
Nature
,
Efficacy
and
Rule
of
it
,
than
this
is
.
(
2.
)
That
the
way
of
the
Administration
and
Exercise
of
the
Power
and
Acts
of
it
,
is
so
determined
,
described
and
limited
in
the
Scripture
,
and
the
Light
of
Nature
,
as
that
there
can
be
no
gross
error
or
mistake
about
it
,
but
what
proceeds
from
Secular
Interests
,
Pride
,
Ambition
,
Covetousness
,
or
other
vitious
Habits
and
Inclinations
of
the
minds
of
Men.
(
3.
)
That
the
whole
Authority
of
it
,
its
Sentence
,
Power
and
Efficacy
,
are
meerly
Spiritual
,
with
respect
unto
the
Souls
and
Consciences
of
Men
only
;
and
that
to
extend
it
directly
or
indirectly
,
immediately
or
by
consequences
,
unto
the
temporal
hurt
,
evil
or
damage
of
any
in
their
Lives
,
Liberties
,
Estates
,
Natural
or
Legal
Privileges
,
is
opposite
unto
,
and
destructive
of
the
whole
Government
of
Christ
in
and
over
his
Church
.
All
these
things
wilfully
appear
in
the
account
which
we
shall
give
of
it
.
IT
is
therefore
evident
,
as
was
intimated
,
that
nothing
in
Christian
Practice
hath
been
,
or
is
more
abused
,
corrupted
or
perverted
,
than
this
of
Excommunication
hath
been
and
is
.
The
Residence
of
the
Supream
Power
of
it
to
be
exercised
towards
and
over
all
Christians
,
Rulers
and
Subjects
,
in
the
Pope
of
Rome
,
or
in
other
single
Persons
absolutely
,
over
less
or
greater
Distributions
of
them
;
the
Administration
of
it
by
Citations
,
Processes
,
Pleadings
and
Contentions
in
wrangling
Law
Courts
according
unto
Arbitrary
Canons
and
Constitutions
,
whose
Original
is
either
known
,
or
unknown
;
the
Application
of
it
unto
the
Hurt
,
Damage
,
Evil
or
Loss
of
Men
in
their
Temporal
Concerns
,
are
utterly
and
openly
foreign
unto
the
Gospel
,
and
expresly
contrary
unto
what
the
Lord
Christ
hath
appointed
therein
.
It
would
require
a
whole
Volume
to
declare
the
horrible
abuses
that
both
in
point
of
Right
,
and
in
matter
of
Fact
,
with
the
pernicious
consequences
that
have
ensued
thereon
,
which
the
corruption
of
this
Divine
Institution
hath
produced
:
But
to
make
a
Declaration
hereof
,
doth
not
belong
to
my
present
design
;
besides
,
it
hath
in
some
good
measure
been
done
by
others
.
In
brief
,
it
is
so
come
to
pass
that
it
is
made
a
meer
Political
Engine
,
of
an
external
forcible
Government
,
of
the
Persons
of
Men
,
unto
the
ends
of
the
Interests
of
some
,
who
have
got
a
pretence
of
its
Power
,
administred
by
such
ways
and
means
,
as
wherein
the
Consciences
of
Men
,
neither
of
those
by
whom
it
is
Administred
,
nor
of
those
unto
whom
it
is
Applied
,
are
any
way
concerned
,
with
respect
unto
the
Authority
,
or
any
Institution
of
Jesus
Christ
.
FROM
an
observation
hereof
,
and
a
desire
to
vindicate
as
well
Christian
Religion
from
such
a
scandalous
Abuse
as
Mankind
from
Bondage
,
to
such
a
monstrous
fiction
as
is
the
present
power
and
exercise
of
it
,
some
have
fallen
into
another
extream
,
denying
that
there
is
any
such
thing
as
Excommunication
,
appointed
or
approved
by
the
Gospel
.
But
this
neither
is
,
nor
ever
will
be
a
way
to
reduce
Religion
nor
any
thing
in
it
,
unto
its
Primitive
Order
and
Purity
.
To
deny
the
Being
of
any
thing
because
it
hath
been
abused
,
when
there
could
have
been
no
abuse
of
it
,
but
upon
a
supposition
of
its
Being
,
is
not
a
rational
way
to
reprove
and
convince
that
abuse
.
And
when
those
who
have
corrupted
this
Institution
,
find
the
insufficiency
of
the
Arguments
produced
to
prove
that
there
never
was
any
such
Institution
,
it
makes
them
secure
in
the
practice
of
their
own
Abuses
of
it
.
For
they
imagine
that
there
is
nothing
incumbent
on
them
to
justify
their
present
possession
and
exercise
of
the
Power
of
Excommunication
;
but
that
Excommunication
it self
is
appointed
in
the
Church
by
Christ
,
whereas
the
true
consideration
of
this
Appointment
,
is
the
only
means
to
divest
them
of
their
power
and
practice
.
For
the
most
effectual
course
to
discharge
and
disprove
all
corruptions
in
the
Agenda
or
Practicals
of
Religion
,
as
the
Sacraments
,
publick
Worship
,
Rule
and
the
like
,
is
to
propose
and
declare
the
things
themselves
in
their
Original
simplicity
,
and
purity
,
as
appointed
by
Christ
,
and
recorded
in
the
Scriptures
.
A
real
view
of
them
in
such
a
Proposal
,
will
divest
the
minds
of
Men
,
not
corrupted
and
hardened
by
Prejudice
and
Interest
,
of
those
erroneous
conceptions
of
them
,
that
from
some
kind
of
Tradition
they
have
been
prepossessed
withal
.
And
this
I
shall
now
attempt
in
this
particular
of
Excommunication
.
THERE
hath
been
great
enquiry
about
the
nature
and
exercise
of
this
Ordinance
,
under
the
Old
Testament
,
with
the
Account
given
of
it
by
the
latter
Jews
.
For
the
Right
and
Power
of
it
in
general
,
belongs
unto
a
Church
as
such
,
every
Church
,
and
not
that
which
is
purely
Evangelical
only
.
This
I
shall
not
enquire
into
;
it
hath
been
sifted
to
the
bran
already
,
and
intermixed
with
many
Rabbinical
conjectures
and
mistakes
.
In
general
,
there
is
nothing
more
certain
,
than
that
there
was
a
doubl●
Removal
of
Persons
by
Church-Authority
,
from
the
communion
of
the
whole
Congregation
in
Divine
Worship
.
The
one
for
a
Season
,
the
other
for
Ever
;
whereof
I
have
given
Instances
elsewhere
.
But
I
intend
only
the
consideration
of
what
belongs
unto
Churches
under
the
New
Testament
.
And
to
this
end
we
may
observe
,
1.
THAT
all
lawful
Societies
,
constituted
such
by
voluntary
confederation
,
according
unto
peculiar
Laws
and
Rules
of
their
own
choice
,
unto
especial
Duties
and
Ends
,
have
a
Right
and
Power
by
the
Light
of
Nature
,
to
receive
into
their
Society
those
that
are
willing
and
meet
,
ingaging
themselves
to
observe
the
Rules
,
Laws
and
Ends
of
the
Society
;
and
to
Expel
them
out
of
it
who
wilfully
deviate
from
those
Rules
.
This
is
the
life
and
form
of
every
lawful
Society
or
Community
of
Men
in
the
World
,
without
which
they
can
neither
coalesce
nor
subsist
.
But
it
is
required
hereunto
,
1.
THAT
those
who
so
enter
into
such
a
Society
,
have
Right
or
Power
so
to
do
.
And
many
things
are
required
unto
this
end
:
As
,
(
1.
)
That
those
who
enter
into
such
a
Society
be
sui
Juris
;
have
a
lawful
Right
to
dispose
of
themselves
,
as
unto
all
the
Duties
and
Ends
of
such
a
Society
.
Hence
Children
,
Servants
,
Subjects
,
have
no
power
in
themselves
to
enter
into
such
Societies
,
without
the
interposition
of
and
obligation
from
a
power
Superior
unto
that
of
Parents
,
Masters
,
or
Princes
,
namely
,
that
of
God
himself
.
(
2.
)
That
the
Rules
,
Laws
,
and
ends
of
the
Society
be
lawful
,
good
and
useful
unto
themselves
and
others
.
For
there
may
be
a
confederation
in
and
for
evil
;
which
is
a
combination
that
gives
no
Right
nor
Power
,
over
one
another
,
or
towards
others
that
enter
into
it
.
(
3.
)
That
it
contains
nothing
that
is
prejudicial
unto
others
in
things
Divine
or
Humane
.
(
4.
)
Nor
oblige
unto
the
omission
or
neglect
of
any
Duty
,
that
Men
by
virtue
of
any
Relations
,
Natural
,
Moral
or
Political
,
do
owe
unto
others
:
Nor
,
(
5.
)
Is
hurtful
unto
themselves
in
their
Lives
,
Liberties
,
Names
,
Reputation
,
usefulness
in
the
World
,
or
any
thing
else
,
unto
whose
preservation
they
are
obliged
by
the
Law
of
Nature
.
Nor
,
(
6.
)
Can
be
,
or
are
such
Persons
obliged
to
forsake
the
conduct
of
themselves
in
things
Divine
and
Humane
,
by
the
Light
of
their
own
Consciences
,
by
an
Ingagement
of
blind
obedience
unto
others
,
which
would
render
every
Society
unlawful
by
the
Law
of
God
and
Light
of
Nature
.
(
7.
)
Least
of
all
,
have
any
Persons
Right
or
Power
to
oblige
themselves
in
such
Societies
,
unto
things
Evil
,
Sinful
,
Superstitious
or
Idolatrous
.
THESE
things
are
plain
,
and
evident
in
themselves
,
and
every
way
sufficient
to
divest
all
the
Religious
Societies
and
Fraternities
that
are
erected
in
the
Church
of
Rome
,
of
all
that
Right
and
Power
which
belongs
unto
lawful
Societies
,
constituted
by
voluntary
confederation
.
And
if
any
thing
inconsistent
with
these
principles
of
Natural
Light
be
pretended
in
Churches
,
it
divests
them
of
all
Power
,
as
to
the
exercise
of
it
,
by
virtue
of
any
compact
or
confederation
whatever
.
2.
IT
is
required
that
a
Society
,
by
voluntary
consent
vested
with
the
Right
and
Power
mentioned
,
do
neither
give
nor
take
away
any
Right
,
Privilege
or
Advantage
,
to
,
or
from
any
Members
of
the
Society
which
belong
unto
them
Naturally
or
Politically
;
but
their
Power
is
confined
unto
those
things
alone
,
wherein
Men
may
be
benefited
and
advantaged
by
the
Society
.
And
this
is
the
foundation
of
all
political
Societies
.
Men
,
for
the
sake
and
benefit
of
them
,
may
and
ought
to
forego
many
particular
Advantages
,
which
,
without
them
,
they
might
make
unto
themselves
.
But
they
cannot
forego
any
of
those
Rights
,
which
in
their
several
Relations
are
inseparably
annexed
unto
them
by
the
Law
of
Nature
,
nor
give
power
over
themselves
in
such
things
unto
the
Society
.
So
is
it
with
Churches
;
the
power
of
expulsion
out
of
their
Society
,
extends
only
unto
the
Benefits
and
Advantages
which
the
Society
,
as
such
,
doth
afford
and
communicate
.
Now
these
are
only
things
Spiritual
if
Churches
be
an
institution
of
him
,
whose
Kingdom
is
not
of
this
World.
The
power
then
that
is
in
Churches
,
by
virtue
of
their
being
what
they
are
,
extends
not
it self
unto
any
outward
concernments
of
Men
,
as
unto
their
Lives
,
Liberties
,
Natural
or
Political
Privileges
,
Estates
or
Possessions
;
unless
we
shall
say
,
that
Men
hold
and
possess
these
things
by
virtue
of
their
Relation
unto
the
Church
,
which
is
to
overthrow
all
Natural
and
Humane
Right
in
the
World.
De
facto
,
Men
are
now
compelled
whether
they
will
or
no
,
to
be
esteemed
to
be
of
this
or
that
Church
,
and
to
be
dealt
withal
accordingly
.
But
if
they
had
not
been
divested
of
their
natural
Liberty
,
they
know
not
how
,
without
their
own
consent
,
and
should
be
taught
,
that
by
entering
into
a
Church
,
they
must
come
under
a
new
Tenure
of
their
Lives
,
Liberties
and
Estates
,
at
the
Will
of
the
Lords
of
the
Society
according
to
the
Customs
of
their
Courts
,
there
would
not
be
so
many
Wise
Men
in
Churches
,
as
now
there
are
thought
to
be
.
BUT
this
is
the
true
State
of
things
in
the
Church
of
Rome
,
and
among
others
also
.
Christians
are
esteemed
to
be
of
them
,
and
belong
unto
them
,
whether
they
will
or
no.
Immediately
hereon
all
the
Rights
,
Liberties
,
Privileges
,
Possessions
which
they
enjoy
by
the
Law
of
God
and
Nature
,
and
by
the
just
Laws
and
Constitutions
of
Men
in
Civil
Governments
,
under
which
they
live
,
come
to
depend
upon
,
and
be
subject
unto
the
especial
Laws
and
Rules
of
the
Society
which
they
are
adjudged
to
belong
unto
.
For
upon
expulsion
out
of
that
Society
by
Excommunication
,
according
unto
the
Laws
and
Rules
which
it
hath
framed
unto
it self
,
all
their
Rights
and
Titles
,
and
Liberties
and
Enjoyments
are
forfeited
and
exposed
to
Ruine
.
Some
indeed
do
earnestly
and
learnedly
contend
that
the
Pope
of
Rome
hath
not
Power
to
Excommunicate
Sovereign
Kings
and
Princes
;
and
that
if
he
do
,
they
make
no
forfeiture
of
Life
or
Dignity
thereby
.
And
there
are
good
Reasons
why
they
do
so
.
But
in
the
mean
time
,
they
deal
with
other
poor
Men
after
the
same
manner
.
For
if
a
poor
Man
be
Excommunicated
,
immediately
he
loseth
the
free
Tenure
of
his
Life
,
Liberty
and
Goods
,
by
the
Law
of
the
Church
and
the
Land
,
and
is
Committed
to
the
Gaol
without
Bail
or
Mainprize
.
So
that
by
this
Artifice
,
all
Men
hold
their
Natural
and
Civil
Rights
,
by
the
Rules
of
the
Church
Society
whereto
they
are
supposed
to
belong
.
And
as
this
utterly
overthrows
the
foundation
of
all
that
Property
according
to
the
Laws
of
the
Land
,
which
is
so
much
talked
of
and
valued
;
so
indeed
it
would
be
destructive
of
all
Order
and
Liberty
,
but
that
the
Church
is
wise
enough
not
to
employ
this
Engine
unto
Great
Men
and
Men
in
Power
,
who
may
yet
deserve
Excommunication
as
well
as
some
of
their
poor
Neighbours
,
if
the
Gospel
be
thought
to
give
the
Rule
of
it
.
But
those
that
are
poor
,
helpless
and
friendless
,
shall
in
the
pursuit
of
this
Excommunication
be
driven
from
their
Houses
,
cast
into
Prisons
,
and
kept
there
until
they
and
their
Families
starve
and
perish
.
And
it
is
apparent
that
we
are
beholding
unto
the
Greatness
,
Authority
,
and
Wealth
of
many
,
whom
the
Ecclesiastical
Courts
care
not
to
conflict
withal
,
that
the
whole
Nation
is
not
actually
brought
under
this
new
Tenure
of
their
Lives
,
Liberties
and
Estates
,
which
on
this
presumption
they
are
obnoxious
unto
.
AND
all
this
evil
ariseth
from
the
neglect
and
contempt
of
this
fundamental
Rule
of
all
Societies
,
apparent
unto
all
in
the
Light
of
Nature
it self
;
namely
,
that
they
have
no
Power
in
or
over
any
Thing
,
Right
,
Privilege
or
Advantage
,
but
what
Men
are
made
Partakers
of
by
virtue
of
such
Societies
,
their
Rule
and
Laws
whereunto
they
are
obliged
.
But
of
this
sort
are
not
the
Lives
,
the
Liberties
,
the
Houses
and
Possessions
of
Men
,
with
respect
unto
the
Church
.
They
receive
them
not
from
the
Church
,
and
a
Man
would
certainly
think
,
that
the
Church
could
not
take
them
away
.
YEA
,
we
live
and
subsist
in
Order
,
upon
the
good
Nature
and
Wisdom
of
Men
,
who
judge
it
best
neither
to
exert
their
Power
,
nor
act
their
Principles
in
this
matter
.
For
,
whereas
they
esteem
all
the
Inhabitants
of
the
Land
to
belong
unto
their
Church
;
if
they
should
in
the
first
place
Excommunicate
all
that
ought
to
be
Excommunicated
by
the
Rule
and
Law
of
the
Gospel
,
and
then
all
that
ought
to
be
so
,
according
to
their
own
Laws
and
Canons
,
both
which
a
Man
would
think
they
were
obliged
in
point
of
Conscience
unto
;
and
in
pursuit
of
their
Sentence
,
send
out
the
Capias
for
them
all
,
I
very
much
question
whether
any
of
them
would
go
to
Prison
or
no
;
and
then
in
what
a
fine
case
would
this
Government
be
;
and
if
they
should
all
go
to
Gaol
,
I
am
perswaded
the
King
would
be
in
an
ill
State
to
defend
his
Realms
against
his
Enemies
.
3.
EVERY
Society
hath
this
Power
towards
those
who
are
incorporated
in
it
by
their
own
consent
,
and
not
towards
others
.
For
whence
should
they
have
such
a
Power
,
or
who
should
commit
it
unto
them
?
Nor
can
any
be
cast
out
from
those
Privileges
which
they
never
had
an
Interest
in
,
nor
a
Right
unto
.
The
Apostles
Rule
holds
in
this
case
,
especially
with
respect
unto
Churches
;
What
have
we
to
do
to
judge
them
that
are
without
.
And
as
unto
the
exercise
of
this
Power
,
they
are
all
to
be
esteemed
to
be
without
,
who
are
not
rightly
incorporated
into
that
particular
Church
,
by
which
they
may
be
ejected
out
of
it
.
A
Power
of
Excommunication
at
Random
towards
all
that
those
who
exercise
it
can
extend
force
unto
,
hath
no
foundation
either
in
the
Light
of
Nature
or
Authority
of
the
Scripture
.
And
it
would
be
ridiculous
in
any
Corporation
to
disfranchise
such
as
never
belonged
unto
it
,
who
were
never
Members
of
it
.
4.
THE
only
Reason
or
Cause
for
the
expulsion
of
any
Person
out
of
such
a
Society
,
is
a
wilful
deviation
from
the
Rules
and
Laws
of
the
Society
,
whose
observance
he
had
engaged
unto
upon
his
entrance
into
it
.
Nothing
else
can
be
required
unto
the
Preservation
of
a
Mans
Interest
in
any
Right
or
Privilege
,
but
what
he
took
upon
himself
to
perform
in
his
Admittance
into
it
.
And
if
the
great
Rule
of
every
Church-Society
,
be
,
That
Men
observe
and
do
whatsoever
the
Lord
Christ
hath
commanded
,
none
can
be
justly
ejected
out
of
that
Society
,
but
upon
a
wilful
disobedience
unto
his
Commands
.
And
therefore
THUS
far
I
say
is
every
lawful
confederate
Society
enabled
and
warranted
by
the
Light
of
Nature
,
to
remove
from
its
Communion
,
and
from
a
participation
in
its
Rights
and
Privileges
any
of
its
number
who
will
not
walk
according
to
the
Rules
and
Principles
of
its
Coalescency
and
Constitution
.
Whereas
therefore
the
Rule
of
the
Constitution
of
the
Church
is
,
That
Men
walk
together
in
holy
Obedience
unto
the
Commands
of
Christ
,
and
the
observance
of
all
his
Institutions
,
without
giving
Offence
unto
one
another
,
or
those
that
are
without
,
by
any
sinful
miscarriage
,
and
do
abide
in
the
Profession
of
the
Truth
;
if
any
one
shall
wilfully
and
obstinately
transgress
in
any
of
these
things
,
it
is
the
Right
and
Duty
,
and
in
the
Power
of
the
Church
to
remove
him
from
its
Society
.
BUT
this
is
not
the
entire
nor
the
next
immediate
Ground
,
Reason
,
or
Warranty
of
Ecclesiastical
Excommunication
.
For
this
natural
Equity
will
not
extend
it self
unto
cases
that
are
in
things
Spiritual
and
Supernatural
;
nor
will
the
actings
of
the
Church
thereon
reach
unto
the
Consciences
of
Men
,
for
the
proper
ends
of
Excommunication
.
Wherefore
it
was
necessary
that
it
should
have
a
peculiar
Institution
in
the
Church
by
the
Authority
of
Jesus
Christ
.
For
,
1.
THE
Church
is
such
a
Society
as
no
Men
have
Right
or
Power
either
to
enter
into
themselves
,
or
to
exclude
others
from
,
but
by
virtue
of
the
Authority
of
Christ
.
No
warranty
from
the
Light
of
nature
,
or
from
the
Laws
of
Men
,
or
their
own
voluntary
confederation
,
can
enable
any
to
constitute
a
Church-Society
,
unless
they
do
all
things
expresly
in
obedience
unto
the
Authority
of
Christ
.
For
his
Church
is
his
Kingdom
,
his
House
;
which
none
can
constitute
or
build
but
himself
.
Wherefore
it
is
necessary
,
that
the
power
of
Admission
into
,
and
Exclusion
from
the
Church
,
do
arise
from
his
Grant
and
Institution
.
Nor
is
it
in
the
power
of
any
Men
in
the
World
,
to
admit
into
,
or
exclude
from
this
Society
but
by
virtue
thereof
.
2.
EXCOMMVNICATION
is
an
act
of
Authority
,
as
we
shall
see
afterwards
.
But
no
Authority
can
be
exercised
in
the
Church
,
towards
any
person
whatever
,
but
by
virtue
of
the
Institution
of
Christ
.
For
the
Authority
it self
however
ministerially
exercised
by
others
,
is
his
alone
;
and
he
exerts
it
not
,
but
in
the
ways
of
his
own
appointment
.
So
in
particular
the
Apostle
directs
,
that
Excommunication
be
exerted
in
the
Name
of
our
Lord
Jesus
Christ
;
that
is
,
in
and
by
his
Authority
,
1
Cor.
5.4
.
3.
THE
Privileges
from
which
Men
are
excluded
by
Excommunication
are
not
such
,
as
they
have
any
Natural
or
Civil
Right
unto
(
as
hath
been
proved
)
but
meerly
such
as
are
granted
unto
the
Church
by
Jesus
Christ
;
and
Men
cannot
by
virtue
of
any
Agreement
among
themselves
,
without
a
Warranty
from
him
by
his
Institution
,
Expel
others
from
the
Privileges
which
are
meerly
of
his
Grant
and
Donation
.
He
alone
therefore
hath
given
and
granted
this
Power
unto
the
Church
,
namely
of
Excluding
any
by
the
Rules
and
Ways
of
his
Appointment
from
the
Privileges
of
his
Grant
,
which
is
the
peculiar
Power
of
Excommunication
inquired
after
.
4.
THERE
is
such
an
Efficacy
assigned
unto
Excommunication
in
binding
the
Consciences
of
Men
,
in
retaining
their
Sins
,
in
the
Destruction
or
Mortification
of
the
Flesh
,
in
the
Healing
and
Recovery
of
Sinners
;
as
nothing
but
the
Authority
of
a
Divine
Institution
can
give
unto
it
.
By
virtue
of
natural
Light
and
mutual
Consent
,
Men
may
free
themselves
from
the
Company
and
Society
of
those
who
will
not
walk
with
them
according
to
Rules
of
Communion
agreed
upon
among
them
;
but
they
cannot
reach
the
Minds
and
Consciences
of
others
with
any
of
these
Effects
.
5.
THAT
Excommunication
is
an
express
Ordinance
of
our
Lord
Jesus
Christ
in
his
Churches
is
fully
declared
in
the
Scripture
.
For
,
(
1.
)
The
power
of
it
is
contained
in
the
Authority
given
by
Christ
unto
the
Church
,
under
the
Name
of
the
Keys
of
the
Kingdom
of
Heaven
.
For
the
Power
expressed
therein
is
not
meerly
Doctrinal
and
Declarative
as
is
the
preaching
of
the
Gospel
,
the
consequent
whereof
upon
the
Faith
or
Unbelief
of
them
that
hear
it
,
is
the
Remitting
or
Retaining
of
their
Sin
in
Heaven
and
Earth
;
but
it
is
Disciplinary
also
,
as
it
is
appropriated
unto
the
House
whose
Keys
are
committed
unto
the
Stewards
of
it
.
And
seeing
the
design
of
Christ
was
to
have
his
Church
Holy
,
Vnblamable
and
without
offence
in
the
World
,
that
therein
he
might
make
a
Representation
of
his
own
Holiness
,
and
the
Holiness
of
his
Rule
;
and
whereas
those
of
whom
it
is
constituted
,
are
liable
and
subject
unto
Sins
scandalous
and
offensive
,
reflecting
dishonour
on
himself
and
the
Church
,
in
being
the
occasion
of
sinning
unto
others
;
that
design
would
not
have
been
accomplished
,
had
he
not
given
this
Authority
unto
his
Church
to
cast
out
and
separate
from
it self
all
that
do
by
their
Sins
so
give
offence
.
And
the
neglect
of
the
exercise
of
this
Authority
in
a
due
manner
,
was
the
principal
means
whereby
the
Glory
,
Honour
,
and
usefulness
of
the
Churches
in
the
World
,
were
at
length
utterly
lost
.
(
2.
)
It
hath
a
direct
Institution
,
Matth.
18.15
,
16
,
17
,
18
,
19
,
20.
If
thy
Brother
shall
Trespass
,
&c.
tell
it
unto
the
Church
;
but
if
he
neglect
to
hear
the
Church
,
let
him
be
unto
thee
as
an
Heathen
Man
and
a
Publican
.
Verily
I
say
unto
you
,
whatsoever
ye
shall
bind
on
Earth
shall
be
bound
in
Heaven
,
and
whatsoever
ye
shall
loose
on
Earth
,
shall
be
loosed
in
Heaven
,
&c.
After
all
the
Learned
and
Unlearned
Contests
that
have
been
about
this
place
,
the
sence
of
it
is
plain
and
obvious
,
unto
such
as
whose
Minds
are
not
clouded
with
prejudices
about
such
Churches
and
such
Excommunications
as
are
utterly
foreign
unto
the
Scripture
.
But
that
by
Trespasses
in
this
place
,
Sins
against
God
giving
scandal
or
offence
,
are
intended
,
hath
been
proved
before
;
as
also
,
that
by
a
Church
,
a
particular
Christian
Congregation
is
intended
.
This
Church
hath
the
cognizance
of
the
scandalous
offences
of
its
Members
committed
unto
it
,
when
brought
before
it
in
the
due
Order
described
.
Hereon
it
makes
a
Determination
,
designing
in
the
first
place
the
Recovery
of
the
Person
offending
,
from
his
Sin
,
by
his
hearing
of
its
Counsel
and
Advice
.
But
in
case
of
Obstinacy
,
it
is
to
remove
him
from
its
Communion
,
leaving
him
in
the
outward
condition
of
an
Heathen
and
a
Publican
.
So
is
he
to
be
esteemed
by
them
that
were
offended
with
his
Sin
,
and
that
because
of
the
Authority
of
the
Church
binding
him
in
Heaven
and
Earth
unto
the
punishment
due
unto
his
Sin
,
unless
he
doth
Repent
.
The
Rejection
of
an
offending
Brother
out
of
the
Society
of
the
Church
,
leaving
him
as
unto
all
the
Privileges
of
the
Church
,
in
the
State
of
an
Heathen
,
declaring
him
liable
unto
the
Displeasure
of
Christ
,
and
Everlasting
Punishment
without
Repentance
,
is
the
Excommunication
we
plead
for
;
and
the
Power
of
it
,
with
its
Exercise
,
is
plainly
here
granted
by
Christ
and
Ordained
in
the
Church
.
(
3.
)
According
unto
this
Institution
was
the
practice
of
the
Apostles
,
whereof
we
have
several
Instances
.
I
might
insist
upon
the
Excommunication
of
Simon
the
Magician
,
a
baptized
professor
,
by
Peter
,
who
declared
him
to
have
neither
part
or
lot
in
the
Church
upon
the
discovery
of
his
wickedness
,
Act.
8.13
,
20
,
21
,
22
,
23.
Yet
because
it
was
the
single
Act
of
one
Apostle
,
and
so
may
be
esteemed
extraordinary
,
I
shall
omit
it
.
However
,
that
fact
of
the
Apostle
is
sufficiently
declarative
of
what
is
to
be
done
in
the
Church
in
like
cases
,
and
which
if
it
be
not
done
,
it
cannot
be
preserved
in
its
purity
according
unto
the
mind
of
Christ
.
But
that
which
was
directed
by
the
Apostle
Paul
in
the
Church
of
Corinth
towards
the
incestuous
Person
,
is
express
,
1
Cor.
5.1
,
2
,
5
,
6
,
7.
(
1.
)
He
declares
the
Sin
whereof
the
Person
charged
was
guilty
,
with
the
Ignominy
and
Scandal
of
it
,
Ver.
1.
(
2.
)
He
blames
the
Church
that
they
had
not
been
affected
with
the
Guilt
and
Scandal
of
it
,
so
as
to
have
proceeded
to
his
Removal
or
Expulsion
out
of
the
Church
,
that
he
might
be
taken
away
or
cut
off
from
them
,
Ver.
2.
(
3.
)
He
declares
his
own
judgment
in
the
case
,
that
he
ought
to
be
so
taken
away
or
removed
,
which
yet
was
not
actually
effected
by
that
Judgment
and
Sentence
of
his
,
Ver.
3.
(
4.
)
He
declares
the
causes
of
this
Excision
.
(
1.
)
The
Supream
efficient
cause
of
it
,
is
the
Power
or
Authority
of
the
Lord
Jesus
Christ
instituting
this
Ordinance
in
his
Church
,
giving
Right
and
Power
unto
it
for
its
administration
,
In
the
Name
of
our
Lord
Jesus
Christ
,
and
with
his
Power
.
(
2.
)
The
declarative
cause
of
the
Equity
of
this
Sentence
,
which
was
the
Spirit
of
the
Apostle
,
or
the
Authoritative
Declaration
of
his
judgment
in
the
case
,
with
my
Spirit
.
(
3.
)
The
Instrumental
Ministerial
cause
of
it
,
which
is
the
Church
;
do
it
in
the
Name
of
the
Lord
Jesus
Christ
,
when
you
are
gathered
together
,
Ver.
4.
and
thereby
purge
out
the
old
Leaven
,
that
you
may
be
a
new
Lump
,
Ver.
7.
whence
the
punishment
of
this
Sentence
is
said
to
be
inflicted
by
many
,
2
Cor.
2.6
.
that
is
,
all
those
who
on
his
Repentance
were
obliged
to
forgive
and
comfort
him
,
that
is
the
whole
Church
,
Ver.
7.
(
5.
)
The
nature
of
the
Sentence
is
the
delivering
of
such
an
one
to
Satan
for
the
destruction
of
the
Flesh
,
that
the
Spirit
may
be
saved
in
the
day
of
the
Lord
Jesus
,
Ver.
5.
Not
the
destruction
of
his
Body
by
Death
,
but
the
through
mortification
of
the
Flesh
,
whereby
he
was
shortly
afterwards
recovered
and
restored
into
his
former
condition
.
The
whole
of
what
we
plead
for
,
is
here
exemplified
;
as
,
(
1.
)
The
cause
of
Excommunication
,
which
is
a
scandalous
Sin
unrepented
of
.
(
2.
)
The
preparation
for
its
execution
,
which
is
the
Churches
sence
of
the
Sin
and
Scandal
,
with
Humiliation
for
it
.
(
3.
)
The
warranty
of
it
,
which
is
the
Institution
of
Christ
,
wherein
his
Authority
is
engaged
.
(
4.
)
The
manner
and
form
of
it
,
by
an
Act
of
Authority
with
the
consent
of
the
whole
Church
.
(
5.
)
The
effect
of
it
in
a
total
separation
from
the
Privileges
of
the
Church
.
(
6.
)
The
end
of
it
.
(
1.
)
With
respect
unto
the
Church
,
its
purging
and
vindication
.
(
2.
)
With
respect
unto
the
Person
Excommunicated
;
his
Repentance
,
Reformation
and
Salvation
.
IT
is
usually
replied
hereunto
,
that
this
was
an
extraordinary
act
of
Apostolical
Power
,
and
so
not
to
be
drawn
by
us
into
Example
.
For
he
himself
both
determines
the
case
,
and
asserteth
his
presence
in
Spirit
,
that
is
by
his
Authority
to
be
necessary
unto
what
was
done
.
Besides
,
it
was
a
delivery
of
the
Man
to
Satan
,
that
is
,
into
his
power
to
be
afflicted
and
cruciated
by
him
,
to
be
terrified
in
his
Mind
,
and
punished
in
his
Body
to
the
destruction
of
the
Flesh
,
that
is
unto
Death
.
Such
was
the
Delivery
of
a
Man
to
Satan
by
the
Apostle
mentioned
here
,
and
1
Tim.
1.9
,
20.
in
the
judgment
of
many
of
the
Ancients
.
But
there
is
no
such
Power
in
any
Church
at
present
to
deliver
an
offender
unto
Satan
,
nor
any
appearing
effects
of
such
a
pretence
.
Wherefore
,
this
is
a
matter
which
belongs
not
unto
Churches
at
present
.
I
ANSWER
,
(
1.
)
What
the
Apostles
did
in
any
Church
,
whether
present
or
absent
,
by
their
own
Authority
,
did
not
prejudice
the
Right
of
the
Churches
themselves
,
nor
their
Power
acted
in
Subordination
unto
them
and
their
guidance
.
So
it
is
evident
in
this
place
,
that
notwithstanding
the
exerting
of
any
Apostolical
Power
intimated
,
the
Church
it self
is
charged
with
its
Duty
,
and
directed
to
exercise
its
Authority
in
the
Rejection
of
the
Offender
.
(
2.
)
There
is
nothing
extraordinary
in
the
case
.
(
1.
)
It
is
not
so
that
a
Member
of
a
Church
should
fall
into
a
scandalous
Sin
,
unto
the
dishonour
of
Christ
and
the
Church
,
giving
offence
unto
Persons
of
all
sorts
.
(
2.
)
It
is
an
ordinary
Rule
,
founded
in
the
Light
of
Nature
,
confirmed
here
and
elsewhere
by
express
Divine
Commands
,
that
such
an
one
be
rejected
from
the
Society
and
Communion
of
the
Church
,
until
he
give
satisfaction
by
Repentance
and
Reformation
.
(
3.
)
It
is
that
without
which
the
Church
cannot
be
preserved
in
its
purity
,
nor
its
being
be
continued
,
as
both
Reason
and
Experience
do
manifest
.
(
4.
)
The
judgment
both
of
the
Fact
and
Right
was
left
unto
the
Church
it self
,
whence
it
was
afterwards
highly
commended
by
the
Apostle
for
the
diligent
discharge
of
its
Duty
herein
,
2
Cor.
2.
In
brief
,
it
is
such
a
Divine
Order
that
is
here
prescribed
,
as
without
the
observance
whereof
,
no
Church
can
long
subsist
.
(
5.
)
There
is
no
difficulty
in
the
other
part
of
the
Objection
,
about
the
Delivery
unto
Satan
.
For
,
(
1.
)
It
cannot
be
proved
,
that
hereon
the
Offender
was
delivered
so
into
the
power
of
Satan
to
be
cruciated
,
agitated
,
and
at
length
killed
,
as
some
imagine
;
nor
can
any
instance
of
any
such
thing
,
be
given
in
the
Scripture
or
Antiquity
;
though
there
be
many
of
them
,
who
upon
their
rejection
out
of
the
Church
,
were
enraged
unto
an
opposition
against
it
,
as
it
was
with
Simon
Magus
,
Marcian
,
and
others
.
(
2.
)
Yea
,
it
is
evident
that
there
was
no
such
thing
included
in
their
delivery
unto
Satan
,
as
is
pretended
.
For
the
design
and
end
of
it
was
the
Mans
Humiliation
,
Recovery
and
Salvation
,
as
is
expresly
affirmed
in
the
Text
;
and
this
effect
is
actually
had
,
for
the
Man
was
healed
and
restored
.
Wherefore
,
this
Delivery
unto
Satan
,
is
an
Ordinance
of
Christ
for
the
exciting
of
Saving
Grace
in
the
Souls
of
Men
,
adapted
unto
the
case
of
falling
by
scandalous
Sins
,
peculiarly
effectual
above
any
other
Gospel
Ordinance
.
Now
this
cannot
be
such
a
Delivery
unto
Satan
,
as
that
pretended
,
which
can
have
no
other
end
but
Destruction
and
Death
.
(
3.
)
This
Delivery
unto
Satan
is
no
more
but
the
casting
of
a
Man
out
of
the
visible
Kingdom
of
Christ
,
so
giving
him
up
as
unto
his
outward
condition
into
the
state
of
Heathens
and
Publicans
which
belonged
unto
the
Kingdom
of
Satan
.
For
he
,
who
by
the
Authority
of
Christ
himself
,
according
unto
his
Law
and
Institution
,
is
not
only
debarred
from
a
participation
of
all
the
privileges
of
the
Gospel
,
but
also
visibly
and
regularly
devested
of
all
present
Right
to
them
and
Interest
in
them
,
he
belongs
unto
the
visible
Kingdom
of
Satan
.
The
gathering
of
Men
by
Conversion
into
the
Church
,
is
the
turning
of
them
from
the
Power
of
Satan
unto
God
,
Act.
26.18
.
a
delivery
from
the
Power
of
Darkness
,
that
is
,
the
Kingdom
of
Satan
,
and
a
translation
unto
the
Kingdom
of
Christ
,
Col.
1.13
.
Wherefore
,
after
a
Man
hath
by
Faith
,
and
his
conjunction
unto
a
visible
Church
,
been
translated
into
the
Kingdom
of
Christ
,
his
just
rejection
out
of
it
,
is
the
Redelivery
of
him
into
the
visible
Kingdom
of
Satan
,
which
is
all
that
is
here
intended
.
And
this
is
an
act
suited
unto
the
end
whereunto
it
is
designed
.
For
a
Man
hereby
is
not
taken
out
of
his
own
Power
and
the
conduct
of
his
own
Mind
,
not
acted
or
agitated
by
the
Devil
,
but
is
left
unto
the
sedate
consideration
of
his
present
state
and
condition
.
And
this
,
if
there
be
any
spark
of
ingenuous
Grace
left
in
him
,
will
be
effectually
operative
,
by
shame
,
grief
and
fear
,
unto
his
Humiliation
,
especially
understanding
that
the
design
of
Christ
and
his
Church
herein
,
is
only
his
Repentance
and
Restauration
.
HERE
is
therefore
,
in
his
instance
,
an
Everlasting
Rule
given
unto
the
Church
in
all
Ages
,
the
ordinary
Occurrences
of
the
like
cases
requiring
an
ordinary
Power
for
Relief
in
them
,
without
which
the
Church
cannot
be
preserved
.
That
it
is
the
Duty
of
the
Church
enjoined
unto
it
by
the
Lord
Jesus
Christ
,
and
that
necessary
unto
its
Glory
,
it
s
own
Honour
and
Edification
to
reject
scandalous
Offenders
out
of
its
Communion
,
is
evidently
declared
in
this
place
:
And
to
suppose
that
to
be
the
Duty
of
the
Church
,
which
it
hath
no
Power
or
Authority
to
discharge
,
(
seeing
without
them
it
cannot
be
discharged
)
is
a
wild
imagination
.
4.
THE
Duty
of
the
Church
herein
,
with
such
other
particular
Duties
as
suppose
the
Institution
hereof
,
are
in
many
places
directed
and
enjoined
.
It
is
so
in
that
insisted
on
,
1
Cor.
5.
The
foundation
of
the
whole
Discourse
and
practice
of
the
Apostle
there
Recorded
lies
in
this
,
That
Churches
ought
to
cut
off
from
among
them
scandalous
Offenders
;
and
that
to
the
End
they
may
preserve
themselves
pure
;
and
that
this
they
ought
to
do
in
the
Name
of
Christ
,
and
by
virtue
of
his
Authority
,
Vers.
2
,
4
,
7.
And
this
is
the
whole
of
that
Excommunication
which
we
plead
for
.
The
manner
of
its
Administration
we
shall
consider
afterwards
,
2
Cor.
Chap.
2.6
,
7
,
8.
The
Apostle
commends
the
Church
for
what
they
had
done
in
the
Excommunication
of
the
Incestuous
person
,
calling
it
a
Punishment
,
inflicted
on
him
by
them
,
Vers.
6.
He
gives
also
an
account
of
the
Effect
of
this
Sentence
against
him
,
which
was
his
Humiliation
and
Repentance
,
Vers.
7.
And
hereon
gives
direction
for
his
Restauration
,
by
an
Act
of
the
Church
forgiving
him
,
and
confirming
their
Love
unto
him
.
Men
may
fansie
to
themselves
strange
Notions
of
Excommunication
,
with
reference
unto
its
Power
,
the
Residence
of
that
Power
,
its
Effects
,
Extent
and
Ends
;
and
so
either
on
the
one
hand
erect
it
into
an
Engine
of
Arbitrary
Domination
over
the
Church
and
all
the
Members
of
it
;
or
deny
on
the
other
,
that
there
is
any
such
Institution
of
Christ
in
force
in
his
Churches
.
But
we
can
be
taught
nothing
more
plainly
of
the
Mind
of
Christ
,
than
that
he
hath
given
Power
unto
his
Church
to
cast
out
of
their
Communion
obstinate
scandalous
Offenders
,
and
to
restore
them
again
upon
their
Repentance
,
enjoining
it
unto
them
as
their
Duty
.
And
it
is
an
Evidence
of
a
woful
degeneracy
in
Churches
,
from
their
Primitive
Institution
,
when
this
sentence
is
so
administred
,
as
that
it
hath
an
effect
,
by
virtue
of
Humane
Laws
,
or
the
outward
concerns
of
Men
,
but
no
influence
on
their
Consciences
unto
Humiliation
and
Repentance
,
which
is
the
principal
End
of
its
appointment
.
The
Apostle
treats
of
the
same
matter
,
Gal.
5.7
,
8
,
9
,
10
,
11
,
12.
He
speaks
of
those
false
Teachers
who
opposed
and
overthrew
what
lay
in
them
,
the
Fundamental
Doctrine
of
the
Gospel
.
These
at
that
time
were
in
great
Power
and
Reputation
in
the
Churches
of
the
Galatians
whom
they
had
corrupted
with
their
false
Opinions
;
so
as
that
the
Apostle
doth
not
directly
enjoin
their
immediate
Excision
;
yet
he
declares
what
they
did
deserve
,
and
what
was
the
Duty
of
the
Church
towards
them
,
when
freed
from
their
Delusions
,
Vers.
12.
I
would
they
were
even
cut
off
that
trouble
you
.
Men
have
exercised
their
Minds
in
curious
conjectures
about
the
sence
of
these
Words
,
altogether
in
vain
and
needlesly
.
The
curiosity
of
some
of
the
best
of
the
Ancients
,
applying
it
unto
a
forcible
Eunuchism
is
extreamly
fond
.
No
other
Excision
is
intended
,
but
that
which
was
from
the
Church
,
and
to
be
done
by
the
Church
in
obedience
unto
the
Truth
.
Neither
the
Subject
Matter
treated
of
,
the
nature
of
the
Crime
condemned
,
nor
the
state
of
the
Church
,
or
design
of
the
Apostle
,
will
admit
of
any
other
Exposition
,
2
Thessal.
3.7
.
The
Apostle
gives
command
unto
the
Brethren
of
the
Church
,
and
that
in
the
Name
of
our
Lord
Jesus
Christ
,
to
withdraw
from
every
Brother
that
walketh
disorderly
.
What
it
is
to
walk
disorderly
he
declares
immediately
,
namely
,
to
live
in
an
open
disobedience
unto
any
of
the
commands
of
Christ
,
not
after
the
Tradition
which
he
received
of
us
,
that
is
,
the
Doctrine
of
the
Gospel
which
he
had
delivered
unto
them
.
This
withdrawing
is
as
unto
Church-Communion
,
which
cannot
be
done
but
upon
some
act
of
the
Church
,
depriving
them
of
the
Rights
of
it
.
For
if
every
Member
of
the
Church
should
be
left
unto
his
own
judgment
and
practice
herein
,
it
would
bring
all
things
into
confusion
.
And
therefore
,
Vers.
14.
he
requires
that
a
note
be
set
on
such
a
Person
by
the
Church
,
that
is
,
a
Sentence
be
denounced
against
him
,
before
the
Duty
of
withdrawing
from
him
by
the
Brethren
be
incumbent
on
them
.
See
to
the
same
purpose
Tit.
3.10
,
11.
1
Tim.
5.20
.
Revel.
2.2
,
14
,
15
,
20
,
21.
IT
is
therefore
evident
that
this
Censure
,
Judgment
,
Spiritual
punishment
,
is
an
Institution
of
Christ
,
for
whose
Administration
he
hath
given
Authority
unto
his
Church
,
as
that
which
is
necessary
unto
its
Edification
,
with
its
preservation
in
Honour
,
Purity
and
Order
.
Order
and
Kinds
.
Some
suppose
that
there
are
two
sorts
of
Excommunication
;
the
one
they
call
the
lesser
,
and
the
other
the
greater
:
Some
three
sorts
,
as
it
is
supposed
there
were
among
the
Jews
.
There
is
no
mention
in
the
Scripture
of
any
more
sorts
,
but
one
,
or
of
any
Degrees
therein
.
A
segregation
from
all
participation
in
Church-Order
,
Worship
and
Privileges
,
is
the
only
Excommunication
spoken
of
in
the
Scripture
.
But
whereas
an
offending
Person
may
cause
great
disorder
in
a
Church
,
and
give
great
scandal
unto
the
Members
of
it
,
before
he
can
be
regularly
cut
off
or
expelled
the
Society
;
some
do
judge
that
there
should
a
Suspension
of
him
from
the
Lords
Table
at
least
,
precede
total
or
compleat
Excommunication
in
case
of
Impenitency
.
And
it
ought
in
some
cases
so
to
be
.
But
this
Suspension
is
not
properly
an
especial
Institution
;
but
only
an
act
of
prudence
in
Church-Rule
to
avoid
offence
and
scandal
.
And
no
Men
question
but
that
this
is
lawful
unto
,
yea
,
the
Duty
of
the
Rulers
of
the
Church
,
to
require
any
one
to
forbear
for
a
season
from
the
use
of
their
Privilege
in
the
participation
of
the
Supper
of
the
Lord
,
in
case
of
scandal
and
offence
which
would
be
taken
at
it
,
and
ensue
thereon
.
And
if
any
Person
shall
refuse
a
Submission
unto
them
in
this
Act
of
Rule
,
the
Church
hath
no
way
for
its
Relief
,
but
to
proceed
unto
the
total
Removal
of
such
a
Person
from
their
whole
Communion
.
For
the
Edification
of
the
whole
Church
must
not
be
obstructed
by
the
Refractoriness
of
any
one
among
them
.
THIS
Excommunication
,
as
we
have
proved
before
,
is
an
act
of
Church-Authority
,
exerted
in
the
Name
of
our
Lord
Jesus
Christ
.
And
if
so
,
then
it
is
an
act
of
the
Officers
of
the
Church
,
namely
,
so
far
as
it
is
Authoritative
;
for
there
is
no
Authority
in
the
Church
properly
so
called
,
but
what
resides
in
the
Officers
of
it
.
There
is
an
Office
in
the
Church
,
which
is
meerly
Ministerial
without
any
formal
Authority
,
that
is
of
the
Deacons
.
But
there
is
no
Authority
in
exercise
,
but
what
is
in
the
Elders
and
Rulers
of
the
Church
.
And
there
are
two
Reasons
,
which
prove
that
the
power
of
Excommunication
,
as
to
the
Authoritative
Exercise
of
it
,
is
in
the
Elders
of
the
Church
.
(
1.
)
Because
the
Apostles
,
by
virtue
of
their
Office-Power
in
every
Church
,
did
join
in
the
Authoritative
Excommunication
,
as
is
plain
in
the
case
insisted
on
,
1
Cor.
5.
And
there
is
no
Office-Power
now
remaining
,
but
what
is
in
the
Elders
of
the
Church
.
(
2.
)
It
is
an
Act
of
Rule
.
But
all
Rule
,
properly
so
called
,
is
in
the
hands
of
Rulers
only
.
We
may
add
hereunto
,
that
the
care
of
the
preservation
of
the
Edification
of
all
its
Members
,
of
the
Correction
and
Salvation
of
Offenders
,
is
principally
incumbent
on
them
,
or
committed
unto
them
as
we
have
declared
;
as
also
,
that
they
are
best
able
to
judge
when
and
for
what
this
Sentence
ought
to
be
denounced
against
any
,
which
requires
their
best
skill
in
the
Wisdom
of
Spiritual
Rule
.
And
therefore
the
omission
of
the
exercise
of
it
,
when
it
was
necessary
,
is
charged
as
a
neglect
on
the
Angels
or
Rulers
of
the
Churches
,
as
the
due
execution
of
it
is
commended
in
them
.
And
therefore
unto
them
it
doth
belong
with
respect
unto
their
Office
,
and
is
thereon
an
Office-Act
,
or
an
Act
of
Authority
.
HOWBEIT
,
it
cannot
be
denied
,
but
that
the
Interest
,
yea
,
the
power
of
the
whole
Church
in
the
Fraternity
of
it
,
is
greatly
to
be
considered
herein
.
For
indeed
,
where-ever
the
Apostle
Treats
of
it
,
he
doth
not
any
where
recommend
it
unto
the
Officers
of
the
Church
in
a
peculiar
manner
,
but
unto
the
whole
Church
and
the
Brethren
therein
.
This
is
evident
in
the
places
before
quoted
.
Wherefore
the
whole
Church
is
concerned
herein
,
both
in
point
of
Duty
,
Interest
,
and
Power
.
(
1.
)
In
point
of
Duty
;
for
by
virtue
of
the
mutual
watch
of
all
the
Members
of
the
Church
over
each
other
,
and
of
the
care
incumbent
on
every
one
of
them
,
for
the
Good
,
the
Honour
,
the
Reputation
and
Edification
of
the
whole
,
it
is
their
Duty
jointly
and
severally
to
endeavour
the
purging
out
from
among
them
of
every
thing
that
is
contrary
unto
those
ends
.
And
they
who
are
not
concerned
in
these
things
,
are
dead
and
useless
Members
of
the
Church
.
(
2.
)
In
Interest
,
they
have
also
a
concernment
therein
.
They
are
to
look
that
no
root
of
bitterness
spring
up
amongst
them
,
lest
themselves
are
at
length
defiled
thereby
.
It
is
usually
said
,
that
the
good
are
not
defiled
by
holding
Communion
with
them
that
are
wicked
in
a
participation
of
holy
Ordinances
.
And
there
is
some
Truth
in
what
is
said
,
with
reference
unto
wicked
undiscovered
Hypocrites
;
or
such
as
are
not
scandalously
flagitious
:
But
to
promote
this
Perswasion
,
so
as
to
beget
an
opinion
in
Church-Members
,
that
they
are
no
way
concerned
in
the
scandalous
Sins
and
Lives
of
those
with
whom
they
walk
in
all
Duties
of
Spiritual
Communion
,
openly
avowing
themselves
Members
of
the
same
Body
with
them
,
is
a
Diabolical
Engine
invented
to
countenance
Churches
in
horrible
security
unto
their
ruine
.
But
yet
besides
that
defilement
,
which
may
be
contracted
in
a
joint
participation
of
the
same
Ordinances
with
such
Persons
;
there
are
other
ways
almost
innumerable
,
whereby
their
Example
,
if
passed
by
without
Animadversion
,
may
be
pernicious
unto
their
Faith
,
Love
and
Obedience
.
Wherefore
they
are
obliged
in
point
of
Spiritual
Interest
,
as
they
take
care
of
their
own
Souls
,
to
concurr
in
the
ejection
out
of
the
Church
,
of
obstinate
Offenders
.
(
3.
)
In
point
of
Power
.
For
the
Execution
of
this
Sentence
is
committed
unto
and
rests
in
the
Body
of
the
Church
.
According
as
they
concurr
and
practise
,
so
it
is
put
in
Execution
or
Suspended
;
for
it
is
they
who
must
withdraw
Communion
from
them
,
or
the
Sentence
is
of
no
use
or
validity
;
this
punishment
must
be
inflicted
by
the
many
,
who
also
are
to
restore
him
who
is
so
rebuked
.
Wherefore
,
Excommunication
,
without
the
consent
of
the
Church
,
is
a
meer
nullity
.
BUT
if
any
one
shall
say
,
that
Excommunication
is
not
an
Act
of
Authority
nor
of
Office
,
but
of
Power
residing
in
the
community
resulting
from
their
common
suffrage
,
guided
and
directed
by
the
Officers
or
Elders
of
the
Church
,
I
shall
again
take
up
this
Enquiry
immediately
,
and
speak
unto
it
more
distinctly
;
lest
what
is
here
spoken
should
not
be
sufficient
unto
the
satisfaction
of
any
.
OUR
next
Enquiry
is
concerning
the
object
of
this
Church
Censure
;
or
who
they
are
that
ought
to
be
Excommunicated
.
And
,
1.
THEY
must
be
Members
of
that
Church
,
by
which
the
Sentence
is
to
be
denounced
against
them
.
And
this
,
as
we
have
proved
before
,
they
cannot
be
without
their
own
consent
.
One
Church
cannot
Excommunicate
the
Members
of
another
.
They
are
unto
them
as
unto
this
matter
without
,
and
they
have
no
power
to
judge
them
.
The
foundation
of
the
Right
to
proceed
against
any
herein
,
is
in
their
own
voluntary
engagement
to
observe
and
keep
the
Rules
and
Laws
of
the
Society
whereunto
they
are
admitted
.
The
offence
is
given
unto
that
Church
in
the
first
place
,
if
not
only
.
And
it
is
an
Act
of
the
Church
for
its
own
Edification
.
And
there
is
a
nullity
in
the
Sentence
which
is
ordained
,
decreed
or
denounced
by
any
who
are
not
Officers
of
that
Church
in
particular
,
wherein
the
Sin
is
committed
.
2.
THESE
Church-Members
that
may
be
justly
Excommunicated
,
are
of
Two
sorts
.
1.
SUCH
as
continue
obstinate
in
the
practice
of
any
scandalous
Sin
,
after
private
and
publick
admonition
.
The
process
from
the
first
Offence
in
Admonition
,
is
so
stated
in
ordinary
cases
,
Matth.
18.
that
there
is
no
need
farther
to
declare
it
.
The
Time
that
is
to
be
allotted
unto
the
several
Degrees
of
it
,
shall
be
spoken
unto
afterwards
.
And
unto
a
right
judgment
of
obstinacy
in
any
scandalous
Sin
,
it
is
required
,
(
1.
)
That
the
Sin
considered
in
it self
be
such
,
as
is
owned
to
be
such
,
by
all
,
without
doubting
,
dispute
or
haesitation
.
It
must
be
some
Sin
that
is
judged
and
condemned
in
the
Light
of
Nature
,
or
in
the
express
Testimony
of
Scripture
;
yea
,
such
as
the
Holy
Ghost
witnesseth
,
that
continued
in
without
Repentance
,
it
is
inconsistent
with
Salvation
.
If
the
thing
it self
,
to
be
Animadverted
on
,
be
dubious
or
disputable
whether
it
be
a
Sin
or
no
,
especially
such
a
Sin
,
either
from
the
Nature
of
the
Fact
,
or
the
Qualifications
of
the
Person
offending
,
or
from
other
Circumstances
,
so
as
that
the
guilty
Person
is
not
self-condemned
,
nor
are
others
fully
satisfied
in
their
Minds
about
the
nature
of
it
,
there
is
no
room
for
Excommunication
in
such
cases
.
And
if
it
be
once
allowed
to
be
applied
towards
any
Sins
,
but
such
as
are
evident
to
be
so
(
as
the
Apostle
says
,
the
Works
of
the
Flesh
are
manifest
)
in
the
Light
of
Nature
,
and
Express
Testimony
of
Scripture
,
not
only
will
the
Administration
of
it
be
made
difficult
,
a
matter
of
dispute
,
unfit
for
the
Determination
of
the
Body
of
the
Church
,
but
it
will
leave
it
unto
the
wills
of
Men
to
prostitute
unto
litigious
brawls
,
quarrels
and
differences
,
wherein
Interest
and
Partiality
may
take
place
;
which
is
to
profane
this
Divine
Institution
.
But
confine
it
as
it
ought
to
be
,
unto
such
Sins
as
are
condemned
in
the
Light
of
Nature
,
or
by
Express
Testimony
of
Scripture
,
as
inconsistent
with
Salvation
by
Jesus
Christ
,
if
persisted
in
,
and
all
things
that
belong
unto
the
Administration
of
it
,
will
be
plain
and
easie
.
FROM
the
neglect
of
this
Rule
proceeded
that
horrible
confusion
and
disorder
in
Excommunication
and
the
Administration
of
it
,
which
for
sundry
Ages
prevailed
in
the
World.
For
as
it
was
mostly
applied
unto
things
holy
,
just
,
and
good
,
or
the
performance
of
such
Gospel
Duties
as
Men
owed
to
Christ
,
and
their
own
Souls
;
so
being
exercised
with
respect
unto
irregularities
,
that
are
made
such
meerly
by
the
Arbitrary
Constitutions
and
Laws
of
Men
,
and
that
in
cases
frivolous
,
trifling
,
and
of
no
importance
,
it
was
found
necessary
to
be
managed
in
and
by
such
Courts
,
such
Processes
,
such
forms
of
Law
,
such
Pleadings
and
intricacies
of
Craft
,
such
a
burden
of
Cost
and
Charge
,
as
is
uncertain
whether
it
ought
to
be
more
bewailed
,
or
derided
.
2.
IT
is
required
hereunto
,
that
the
matter
of
Fact
,
as
unto
the
Relation
of
the
Sin
unto
the
particular
Offender
,
be
confessed
,
or
not
denied
,
or
clearly
proved
.
How
far
this
is
to
extend
,
and
what
ground
of
procedure
there
may
be
in
Reports
or
Fame
concurring
with
leading
Circumstances
,
we
shall
enquire
afterwards
.
And
although
in
such
cases
of
publick
Fame
,
a
good
Testimony
from
those
of
Credit
and
Repute
in
the
Church
given
unto
the
supposed
guilty
Person
,
is
of
use
and
sufficient
in
some
cases
,
singly
to
oppose
unto
publick
Reports
;
yet
to
require
a
Man
to
purge
himself
by
others
,
from
any
feigned
scandalous
imputation
,
is
an
unwarrantable
Tyranny
.
3.
IT
is
also
required
,
that
the
previous
process
in
and
by
private
and
publick
Admonition
,
and
that
repeated
with
patient
waiting
for
the
success
of
each
of
them
,
be
duly
premised
.
Whether
this
extend
it self
unto
all
causes
of
Excommunication
,
shall
be
afterwards
enquired
into
.
Ordinarily
it
is
so
necessary
unto
the
Conviction
of
the
Mind
and
Conscience
of
the
Offender
,
and
to
leave
him
without
either
provocation
from
the
Church
,
or
excuse
in
himself
,
so
suited
to
be
expressive
of
the
Grace
and
Patience
of
Christ
toward
Sinners
,
so
requisite
unto
the
satisfaction
of
the
Church
it self
in
their
proceedure
,
as
that
the
omission
of
it
will
probably
render
the
Sentence
useless
and
ineffectual
.
A
crying
out
,
I
admonish
a
First
,
a
Second
,
a
Third
time
,
and
so
to
Excommunication
,
is
a
very
absurd
observation
of
a
Divine
Institution
.
4.
IT
is
required
,
that
the
case
of
the
Person
to
be
censured
as
unto
his
profession
of
Repentance
on
the
one
hand
,
or
obstinacy
on
the
other
,
be
judged
and
determined
by
the
whole
Church
in
love
and
compassion
.
There
are
few
who
are
so
profligately
wicked
,
but
that
,
when
the
Sin
wherewith
they
are
charged
,
is
evidently
such
in
the
Light
of
Nature
and
Scripture
,
and
when
it
is
justly
proved
against
them
,
they
will
make
some
profession
of
Sorrow
and
Repentance
.
Whether
this
be
sufficient
,
as
in
most
cases
it
is
,
to
suspend
the
present
proceeding
of
the
Church
,
or
quite
to
lay
it
aside
,
is
left
unto
the
judgment
of
the
Church
it self
,
upon
consideration
of
present
Circumstances
,
and
what
is
necessary
unto
its
own
Edification
.
Only
this
Rule
must
be
continually
observed
,
that
the
least
appearance
of
haste
or
undue
precipitation
herein
,
is
to
be
avoided
in
all
these
cases
,
as
the
bane
of
Church-Rule
and
Order
.
AGAIN
,
The
manner
of
its
Administration
,
according
to
the
mind
of
Christ
,
may
be
considered
.
And
hereunto
are
required
,
(
1.
)
Prayer
,
without
which
it
can
no
way
be
administred
in
the
Name
of
our
Lord
Jesus
Christ
.
The
Administration
of
any
solemn
Ordinance
of
the
Gospel
,
without
Prayer
,
is
an
horrible
profanation
of
it
.
And
the
neglect
or
contempt
hereof
,
in
any
who
take
upon
them
to
Excommunicate
others
,
is
an
open
Proclamation
of
the
nullity
of
their
Act
and
Sentence
.
And
the
observation
of
the
Administration
of
it
without
any
due
Reverence
of
God
,
without
solemn
invocation
of
the
Name
of
Christ
,
thereby
ingaging
his
Presence
and
Authority
in
what
they
do
,
is
that
principally
which
hath
set
the
Consciences
of
all
mankind
at
liberty
from
any
concernment
in
this
Ecclesiastical
Censure
;
and
whence
those
that
Administer
it
expect
no
other
success
of
what
they
do
,
but
what
they
can
give
it
by
outward
force
.
And
where
this
fails
,
Excommunication
is
quickly
laid
aside
.
As
it
was
when
the
Pope
threatned
the
Cantons
of
the
Swissers
,
that
if
they
complied
not
with
some
of
his
Impositions
,
he
would
Excommunicate
them
;
whereon
they
sent
him
word
they
would
not
be
Excommunicated
,
which
ended
the
matter
.
Wherefore
,
when
our
Lord
Jesus
Christ
gives
unto
his
Church
the
power
of
binding
and
loosing
,
directing
them
in
the
exercise
of
that
power
,
he
directs
them
to
ask
assistance
by
Prayer
,
when
they
are
gathered
together
,
Matth.
18.18
,
19
,
20.
And
the
Apostle
directs
the
Church
of
Corinth
,
that
they
should
proceed
unto
this
Sentence
when
they
were
gathered
together
in
the
Name
of
the
Lord
Jesus
Christ
,
1
Cor.
5.4
.
which
could
not
be
without
calling
on
his
Name
.
In
brief
,
without
Prayer
,
neither
is
the
Ordinance
it self
sanctified
unto
the
Church
,
nor
are
any
meet
to
Administer
it
,
nor
is
the
Authority
of
Christ
either
owned
or
engaged
,
nor
Divine
Assistance
attained
;
neither
is
what
is
done
any
more
Excommunication
than
any
rash
Curse
is
,
so
that
many
proceed
inordinately
out
of
the
Mouths
of
Men.
AND
the
Prayer
required
herein
is
of
three
sorts
.
(
1.
)
That
which
is
previous
for
guidance
and
direction
in
a
matter
of
so
great
weight
and
importance
.
It
is
no
small
thing
to
fall
into
mistakes
,
when
Men
act
in
the
Name
of
Christ
,
and
so
engage
his
Authority
in
what
he
will
not
own
.
And
the
best
of
Men
,
the
best
of
Churches
,
are
liable
unto
such
mistakes
,
where
they
are
not
under
the
guidance
of
the
holy
Spirit
,
which
is
to
be
obtained
by
Prayer
only
.
(
2.
)
In
,
or
together
with
the
Administration
of
it
;
that
what
is
done
on
Earth
may
be
ratified
in
Heaven
,
by
the
approbation
of
Christ
,
and
be
made
effectual
unto
its
proper
End.
(
3.
)
It
must
be
followed
with
the
Prayer
of
the
Church
unto
the
same
purpose
;
all
with
respect
unto
the
Humiliation
,
Repentance
,
Healing
and
Recovery
of
the
Offender
.
2
ly
,
IT
is
to
be
accompanied
with
Lamentation
or
Mourning
.
So
the
Apostle
reproving
the
Church
of
Corinth
for
the
omission
of
it
when
it
was
necessary
,
tells
them
,
That
they
had
not
mourned
;
that
the
offender
might
be
taken
away
from
among
them
,
1
Cor.
5.2
.
It
is
not
to
be
done
without
mourning
:
And
himself
calls
the
Execution
of
this
Sentence
from
this
Adjunct
,
his
bewailing
of
them
.
I
shall
bewail
many
that
have
sinned
already
,
2
Cor.
12.2
.
Compassion
for
the
person
offending
,
with
respect
unto
that
dangerous
condition
whereinto
he
hath
cast
himself
;
the
Excision
of
a
Member
of
the
same
Body
with
whom
they
have
had
Communion
in
the
most
holy
Mysteries
of
Divine
Worship
,
and
sate
down
at
the
Table
of
the
Lord
,
with
a
due
sense
of
the
Dishonour
of
the
Gospel
by
his
fall
,
ought
to
ingenerate
this
Mourning
or
Lamentation
in
the
Minds
of
them
who
are
concern'd
in
the
Execution
of
the
Sentence
.
Nor
is
it
advisable
for
any
Church
to
proceed
thereunto
,
before
they
are
so
affected
.
3
ly
,
IT
is
to
be
accompanied
with
a
due
sence
of
the
future
Judgment
of
Christ
.
For
we
herein
Judge
for
Christ
,
in
the
matters
of
his
House
and
Kingdom
.
And
woe
to
them
who
dare
pronounce
this
Sentence
without
a
perswasion
on
good
grounds
,
that
it
is
the
Sentence
of
Christ
himself
.
And
there
is
a
Representation
also
in
it
of
the
future
Judgment
,
when
Christ
will
Eternally
cut
off
and
separate
from
himself
all
Hypocrites
and
impenitent
Sinners
.
This
is
well
expressed
by
Tertullian
,
Ibidem
etiam
Exhortationes
,
Castigationes
&
Censura
Divina
(
speaking
of
the
Assemblies
of
the
Church
)
nam
&
judicatur
magno
cum
pondere
,
ut
apud
certos
de
Dei
conspectu
;
summumque
futuri
judicii
praejudicium
est
,
si
quis
ita
d
liquerit
ut
a
Communicatione
Orationis
&
Conventus
,
&
omnis
sancti
commercii
relegetur
,
Apol.
cap.
39.
Were
this
Duty
observed
,
it
would
be
a
preservative
against
that
inter-mixture
of
corrupt
Affections
,
and
corrupt
Ends
,
which
often
impose
themselves
on
the
Minds
of
Men
,
in
the
exercise
of
this
Power
.
Lastly
,
THE
Nature
and
End
of
this
Judgment
or
Sentence
being
Corrective
,
not
Vindicative
;
for
Healing
,
not
Destruction
,
what
is
the
Duty
of
the
Church
,
and
those
principally
concerned
in
the
pursuit
of
it
to
render
it
effectual
,
is
plainly
evident
.
Of
what
use
a
Significavit
and
Capias
may
be
in
this
case
I
know
not
;
they
belong
not
unto
Christian
Religion
;
much
less
do
Fire
and
Faggot
do
so
.
Prayer
for
the
person
cut
off
;
Admonition
as
occasion
is
offered
;
Compa●sion
in
his
distressed
Estate
,
which
is
so
much
the
more
deplorable
,
if
he
know
it
not
;
forbearance
from
common
Converse
,
with
readiness
for
the
Restauration
of
Love
,
in
all
the
fruits
of
it
,
contain
the
principal
Duties
of
the
Church
,
and
all
the
Members
of
it
towards
them
that
are
justly
Excommunicate
.
WHAT
farther
belongeth
unto
this
Head
of
Church-Rule
or
Order
shall
be
spoken
unto
in
the
Resolution
of
some
Cases
or
Enquiries
,
wherein
also
some
Things
only
mentioned
already
,
shall
be
more
fully
explained
.
I
HAVE
made
some
enquiry
before
,
whether
Excommunication
be
an
act
of
Authority
and
Jurisdiction
in
the
Officers
of
the
Church
,
or
an
act
of
Power
in
the
Fraternity
of
the
Church
.
But
for
the
sake
of
some
by
whom
it
is
desired
,
I
shall
a
little
more
distinctly
enquire
after
the
Truth
herein
;
though
I
shall
alter
nothing
of
what
was
before
laid
down
.
And
,
1.
IT
is
certain
,
it
hath
been
proved
,
and
I
now
take
it
for
granted
,
That
the
Lord
Christ
hath
given
this
Power
unto
the
Church
.
Wherefore
in
the
exercise
of
this
Power
,
both
the
Officers
and
Members
of
the
Church
are
to
act
according
unto
their
respective
Interests
.
For
that
Exercise
of
Power
in
the
Church
towards
any
,
which
is
not
an
act
of
Obedience
unto
Christ
,
in
them
that
exercise
it
,
it
is
in
it self
null
.
There
is
therefore
no
Distinction
or
Distribution
of
Power
in
the
Church
,
but
by
the
interposition
of
especial
Duty
.
2.
THE
Institution
of
Christ
,
with
respect
unto
a
Church
as
it
is
a
peculiar
Society
for
its
especial
Ends
,
do
not
deprive
it
of
its
natural
Right
,
as
it
is
a
Society
.
There
is
in
every
Community
,
by
voluntary
Confederation
,
a
natural
Right
and
Power
to
expel
those
from
its
Society
,
who
will
not
be
ruled
by
the
Laws
of
its
Constitution
.
And
if
the
Church
should
,
by
the
Institution
of
a
Power
,
new
as
unto
the
way
,
manner
and
ends
of
its
Exercise
,
be
deprived
of
its
Original
,
radical
Power
,
with
respect
unto
the
general
End
of
its
own
Preservation
,
it
would
not
be
a
gainer
by
that
Institution
.
It
may
be
easily
understood
,
that
the
Lord
Christ
should
in
particular
appoint
the
Way
and
Manner
of
the
Exercise
of
this
Power
or
Administration
of
this
Sentence
,
committing
the
care
thereof
unto
the
Officers
of
the
Church
.
But
it
cannot
be
well
understood
,
that
thereby
he
should
deprive
the
Church
of
its
Right
,
and
forbid
them
their
Duty
in
preserving
their
Society
entire
and
pure
.
Neither
can
it
be
so
in
an
especial
manner
committed
unto
any
,
as
that
upon
their
neglect
,
whereby
those
who
by
the
Law
and
Rule
of
Christ
,
ought
to
be
cast
out
of
the
Churches
Communion
,
are
continued
in
it
unto
its
Sin
and
Defilement
,
the
Church
it self
should
be
free
from
guilt
.
Wherefore
the
Apostle
expresly
chargeth
the
whole
Church
of
Corinth
with
Sin
and
neglect
of
Duty
,
in
that
the
incestuous
person
was
not
put
away
from
among
them
:
This
could
not
be
,
if
so
be
the
Power
of
it
were
so
in
the
Hands
of
a
few
of
the
Officers
,
that
the
Church
had
no
Right
to
act
in
it
.
For
none
can
incurr
a
Guilt
meerly
by
the
defect
of
others
in
the
Discharge
of
their
Duty
.
3.
THE
Church
essentially
considered
is
before
its
ordinary
Officers
;
for
the
Apostle
ordained
Officers
in
every
Church
.
But
the
Church
in
that
State
hath
Power
to
put
away
from
among
them
and
their
Communion
an
obstinate
Offender
.
They
have
it
,
as
they
are
a
Society
,
by
voluntary
confederation
.
Wherein
this
comes
short
of
Authoritative
Excommunication
,
will
immediately
appear
.
4.
WHERE
a
Church
is
compleat
and
Organized
with
its
stated
Rulers
,
as
the
Church
of
Corinth
was
,
yet
Rules
,
Instructions
and
Commands
are
given
expresly
unto
the
Fraternity
or
Community
of
the
Church
,
for
their
Duty
and
Acting
in
the
Administration
of
this
Sentence
,
and
the
cutting
off
an
Offender
,
1
Cor.
5.2
,
4
,
6
,
7.
2
Cor.
2.7
,
8.
Yea
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
infliction
of
the
Sentence
,
is
ascribed
unto
them
,
Ver.
5.
All
these
things
do
suppose
a
Right
and
Duty
thereon
to
Act
according
to
their
Interest
in
Excommunication
,
to
reside
in
the
whole
Church
:
Wherefore
,
5.
THERE
are
some
Acts
belonging
hereunto
,
that
the
Church
it self
in
the
Body
of
the
Fraternity
,
cannot
be
excluded
from
without
destroying
the
nature
of
the
Sentence
it self
,
and
rendring
it
ineffectual
.
Such
are
the
previous
cognizance
of
the
Cause
,
without
which
they
cannot
be
blamed
for
any
neglect
about
it
;
preparatory
Duties
unto
its
Execution
,
in
Prayer
,
Mourning
and
Admonition
,
which
are
expresly
prescribed
unto
them
;
and
a
Testification
of
their
consent
unto
it
,
by
their
common
Suffrage
.
Without
these
things
,
Excommunication
is
but
a
Name
with
a
noise
;
it
belongs
not
unto
the
Order
appointed
by
Christ
in
his
Church
.
6.
HENCE
arise
the
Duties
of
the
Church
towards
an
Excommunicated
Person
,
that
are
consequential
unto
his
exclusion
from
among
them
.
Such
are
Praying
for
him
,
as
one
noted
by
the
Church
,
and
under
the
Discipline
of
Christ
;
avoiding
Communion
with
him
in
publick
and
private
,
that
he
may
be
ashamed
,
and
the
like
;
all
which
arise
from
their
own
voluntary
actings
in
his
exclusion
;
and
such
,
as
without
a
judgment
of
the
cause
,
they
cannot
be
obliged
unto
.
7.
YET
on
the
other
side
,
unto
the
formal
compleatness
of
this
Sentence
,
an
Authoritative
Act
of
Office-Power
is
required
.
For
,
(
1.
)
There
is
in
it
such
an
Act
of
Rule
,
as
is
in
the
hands
of
the
Elders
only
.
(
2.
)
The
Executive
Power
of
the
Keys
in
binding
and
loosing
,
so
far
as
it
comprizeth
Authority
to
be
acted
in
the
Name
of
Christ
,
is
entrusted
with
them
only
.
8.
WHEREFORE
I
shall
say
no
more
in
answer
unto
this
Enquiry
;
but
that
Excommunication
is
an
act
of
Church-Power
in
its
Officers
and
Brethren
,
acting
according
unto
their
respective
Rights
,
Interests
,
and
Duties
particularly
prescribed
unto
them
.
The
Officers
of
the
Church
act
in
it
as
Officers
with
Authority
,
the
Brethren
or
the
Body
of
the
Church
with
Power
;
yet
so
,
as
that
the
Officers
are
no
way
excluded
from
their
Power
,
Consent
and
Suffrage
in
the
acting
of
the
Church
,
but
have
the
same
Interest
therein
with
all
other
Members
of
the
Church
;
but
the
Community
of
the
Church
have
no
Interest
in
those
Authoritative
actings
of
the
Officers
which
are
peculiar
unto
them
.
Where
either
of
these
is
wanting
,
the
whole
Duty
is
vitiated
,
and
the
sence
of
the
Sentence
rendred
ineffectual
.
I.
IT
is
Enquired
,
Whether
Excommunication
,
justly
deserved
,
may
and
ought
to
be
omitted
in
case
of
trouble
,
or
danger
that
may
ensue
unto
the
Church
therein
.
IT
is
usually
granted
that
so
it
may
and
ought
to
be
;
which
seems
in
general
to
have
been
the
judgment
of
Austin
.
THE
Troubles
and
Dangers
intended
,
are
three-fold
.
(
1.
)
From
the
Thing
it self
.
(
2.
)
From
the
Persons
to
be
Excommunicated
.
(
3.
)
From
the
Church
.
1.
TROUBLE
may
arise
from
the
Thing
it self
.
For
there
being
an
exercise
of
Authority
or
Jurisdiction
in
it
over
the
Persons
of
Men
,
not
granted
from
the
Civil
Magistrate
by
the
Law
of
the
Land
,
those
that
execute
it
may
be
liable
unto
Penalties
ordained
in
such
cases
.
2.
THE
Persons
to
be
Excommunicated
may
be
Great
,
and
of
great
Interest
in
the
World
,
so
as
that
if
they
receive
a
provocation
hereby
,
they
may
occasion
or
stir
up
Persecution
against
the
Church
,
as
it
hath
often
fallen
out
.
3.
THE
Church
it self
may
be
divided
on
these
considerations
,
so
as
that
lasting
differences
may
be
occasioned
among
them
,
which
the
omission
of
the
Sentence
might
prevent
.
FOR
Answer
hereunto
,
some
things
must
be
premised
.
As
,
1.
HERE
is
no
supposition
of
any
thing
sinful
or
morally
evil
in
the
Church
,
its
Officers
,
or
any
of
its
Members
,
by
refusing
to
omit
the
pronouncing
of
this
Sentence
.
Whether
there
be
any
Sin
in
giving
occasion
unto
the
troubles
mentioned
,
to
be
avoided
by
an
omission
of
Duty
,
is
now
to
be
enquired
into
.
2.
WE
must
suppose
,
(
1.
)
That
the
cause
of
Excommunication
be
clear
and
evident
,
both
as
unto
the
merit
of
the
Fact
,
and
the
due
Application
of
it
unto
the
Person
concerned
;
so
as
that
no
Rational
indifferent
Man
shall
be
able
to
say
,
that
it
is
meet
that
such
an
one
should
be
continued
a
Member
of
such
a
Society
;
as
it
ought
to
be
,
where-ever
Excommunication
is
administred
.
(
2.
)
That
sufficient
Time
and
space
of
Repentance
,
and
for
giving
satisfaction
unto
the
Church
(
whereof
afterwards
)
hath
been
allowed
unto
the
Person
after
Admonition
.
(
3.
)
That
the
Church
doth
really
suffer
in
Honour
and
Reputation
by
tolerating
such
a
scandalous
Offender
among
them
.
I
ANSWER
,
On
these
suppositions
I
see
no
just
Reason
to
countenance
the
omission
of
the
Execution
of
this
Sentence
,
or
to
acquit
the
Church
from
the
guilt
of
Sin
in
so
doing
.
For
,
1.
THE
first
presence
of
Danger
is
vain
.
There
is
not
the
least
shadow
of
Jurisdiction
in
this
Act
of
the
Church
.
There
is
nothing
in
it
that
toucheth
any
thing
which
is
under
the
Protection
and
Conservation
of
Humane
Laws
.
It
reacheth
not
the
Persons
of
Men
in
their
Lives
,
or
Liberties
;
nor
their
Estates
or
the
least
Secular
Privileges
that
they
do
enjoy
;
it
doth
not
expose
them
to
the
Power
or
Censures
of
others
,
nor
prejudge
them
as
unto
Office
or
Advantage
of
Life
.
There
is
therefore
no
concernment
of
the
Law
of
the
Land
herein
,
no
more
than
in
a
Parents
disenheriting
a
Rebellious
Child
.
2.
AS
unto
danger
of
Persecution
,
by
the
means
of
the
Person
provoked
,
I
say
,
(
1.
)
The
same
may
be
pleaded
as
unto
all
other
Duties
of
obedience
unto
Jesus
Christ
wherewith
the
World
is
provoked
;
and
so
the
whole
profession
of
the
Church
should
give
place
to
the
fear
of
Persecution
.
To
testify
against
Sin
in
the
way
of
Christs
appointment
,
is
a
case
of
Confession
.
(
2.
)
The
Apostles
were
not
deterred
by
this
consideration
from
the
Excommunication
of
Simon
Magus
,
the
seducing
Jews
,
Hymeneus
and
Alexander
,
with
others
.
(
3.
)
The
Lord
Christ
commandeth
and
reproveth
his
Churches
,
according
as
they
were
strict
in
the
observation
of
this
Duty
,
or
neglective
of
it
,
notwithstanding
the
fear
of
Persecution
thereon
,
Revel.
2.3
.
And
,
(
4.
)
He
will
take
that
care
of
his
Church
in
all
their
obedience
unto
him
,
as
shall
turn
all
the
consequents
thereof
unto
their
advantage
.
3.
AS
unto
danger
of
Differences
in
the
Church
,
there
is
nothing
to
be
said
;
but
that
if
Rule
,
Order
,
Love
and
Duty
will
not
prevent
such
Differences
,
there
is
no
way
appointed
of
Christ
for
that
end
:
And
if
they
are
sufficient
for
it
,
(
as
they
are
abundantly
)
they
must
bear
their
own
blame
who
occasion
such
Differences
.
II.
BUT
it
may
be
said
,
What
if
such
an
Offender
as
justly
deserves
to
be
Excommunicated
,
and
is
under
admonition
in
order
thereunto
in
case
of
Impenitency
,
should
voluntarily
withdraw
himself
from
,
and
leave
the
Communion
of
the
Church
,
is
there
any
necessity
to
proceed
against
him
by
Excommunication
?
Answ.
1.
SOME
say
it
is
enough
,
if
it
be
declared
in
the
Church
that
such
an
one
hath
cut
off
himself
from
the
Church
,
and
is
therefore
no
longer
under
their
watch
or
care
,
but
is
left
unto
himself
and
the
World.
And
this
is
sufficient
with
them
who
own
no
Act
of
Office-Power
or
Authority
in
Excommunication
,
but
esteem
it
only
a
noted
cessation
of
Communion
,
which
destroys
a
principal
Branch
of
the
Power
of
the
Keys
.
Wherefore
,
2.
WHERE
the
offence
is
plain
,
open
,
scandalous
,
persisted
in
;
where
Admonition
is
despised
or
not
complied
with
,
it
is
the
Duty
of
the
Church
to
denounce
the
Sentence
of
Excommunication
against
such
a
Person
,
notwithstanding
his
voluntary
departure
:
For
,
1.
NO
Man
is
to
make
an
Advantage
unto
himself
,
or
to
be
freed
from
any
Disadvantage
,
Censure
or
Spiritual
Penalty
,
by
his
own
Sin
;
such
as
is
the
voluntary
Relinquishment
of
the
Church
,
by
a
Person
under
Admonition
for
scandalous
Offences
.
2.
IT
is
necessary
unto
the
Church
,
both
as
unto
the
Discharge
of
its
Duty
,
and
the
vindication
of
its
Honour
;
as
also
from
the
Benefit
and
Edification
it
will
receive
by
those
Duties
of
Humiliation
,
Mourning
and
Prayer
,
which
are
necessary
unto
the
Execution
of
this
Sentence
.
3.
IT
is
necessary
for
the
good
and
benefit
of
him
who
so
deserves
to
be
Excommunicated
.
For
,
(
1.
)
The
end
of
the
Institution
of
the
Ordinance
,
is
his
Correction
,
not
his
Destruction
,
and
may
be
effectual
unto
his
Repentance
and
Recovery
.
(
2.
)
It
is
to
be
followed
with
sharp
Admonition
and
Prayer
,
which
in
due
time
,
may
reach
the
most
profligate
Sinner
.
4.
IT
becomes
not
the
Wisdom
and
Order
of
any
Society
entrusted
with
Authority
for
its
own
preservation
,
as
the
Church
is
by
Christ
himself
;
to
suffer
Persons
obnoxious
unto
Censure
by
the
fundamental
Rules
of
that
Society
,
to
cast
off
all
respect
unto
it
,
to
break
their
Order
and
Relation
,
without
Animadverting
thereon
,
according
to
the
Authority
wherewith
they
are
intrusted
.
To
do
otherwise
is
to
expose
their
Order
unto
contempt
,
and
Proclaim
a
Diffidence
in
their
own
Authority
,
for
the
Spiritual
punishment
of
Offenders
.
5.
ONE
end
of
the
Appointment
of
the
Power
and
Sentence
of
Excommunication
in
the
Church
,
is
to
give
Testimony
unto
the
future
final
judgment
of
Christ
against
impenitent
Sinners
,
which
none
of
them
can
run
away
from
,
nor
escape
.
III.
A
THIRD
Enquiry
may
be
,
Whether
in
case
of
any
great
and
scandalous
Sin
,
the
Church
may
proceed
unto
Excommunication
,
without
any
previous
Admonition
.
Answ.
1.
PERSONS
may
be
falsly
accused
of
,
and
charged
with
great
Sins
,
the
greatest
of
Sins
,
as
well
as
those
of
a
lesser
Degree
,
and
that
both
by
particular
Testimonies
and
publick
Reports
,
as
it
was
with
the
Lord
Christ
himself
;
which
daily
Experience
confirms
.
Wherefore
,
all
haste
and
precipitation
like
that
of
David
in
judging
the
Case
of
Mephibosheth
,
is
carefully
to
be
avoided
,
though
they
are
pressed
under
the
pretences
of
the
greatness
and
notoriety
of
the
Sin.
2.
THERE
is
no
individual
actual
Sin
,
but
it
is
capable
of
great
Aggravation
or
Alleviation
from
its
Circumstances
:
These
the
Church
is
to
enquire
into
,
and
to
obtain
a
full
knowledge
of
them
,
that
all
things
being
duly
weighed
,
they
may
be
affected
with
the
Sin
in
a
due
manner
,
or
after
a
goodly
sort
;
which
is
essential
unto
the
right
administration
of
this
Ordinance
.
3.
THIS
cannot
be
done
,
without
Personal
Conference
with
the
Offender
,
who
is
to
be
allowed
to
speak
for
himself
.
This
Conference
,
in
case
guilt
be
discovered
,
cannot
but
have
in
it
the
nature
of
an
Admonition
,
whereon
the
Church
is
to
proceed
,
as
in
case
of
previous
solemn
admonition
,
in
the
Order
,
and
according
to
the
Rule
which
shall
be
immediately
declared
.
IV.
FOURTHLY
,
Whether
on
the
first
knowledge
of
an
Offence
or
scandalous
Sin
,
if
it
be
known
unto
the
Church
,
that
the
offending
Party
is
penitent
,
and
willing
to
declare
his
Humiliation
and
Repentance
for
the
satisfaction
of
the
Church
,
may
the
Church
proceed
unto
his
Excommunication
,
in
case
the
Sin
be
great
and
notorious
?
Answ.
1.
IT
is
certain
,
that
in
an
orderly
Progress
,
as
unto
more
private
Sins
,
a
compliance
by
Repentance
with
the
First
or
Second
Admonition
,
doth
put
a
stop
unto
all
further
Ecclesiastical
proceedure
.
2.
BUT
whereas
the
Enquiry
is
made
concerning
Sins
,
either
in
their
own
Nature
or
in
their
Circumstances
,
great
and
of
disreputation
unto
the
Church
:
I
Answer
,
IF
Repentance
be
evidenced
unto
the
Consciences
of
the
Rulers
of
the
Church
to
be
sincere
,
and
proportionable
unto
the
Offence
in
its
outward
Demonstration
,
according
unto
the
Rule
of
the
Gospel
,
so
as
that
they
are
obliged
to
judge
in
Charity
,
that
the
Person
sinning
is
pardoned
and
accepted
with
Christ
,
as
all
sincerely
penitent
Sinners
are
undoubtedly
;
the
Church
cannot
proceed
unto
the
Excommunication
of
such
an
Offender
.
For
,
1.
IT
would
be
publickly
to
reject
them
whom
they
acknowledge
that
Christ
doth
receive
.
This
nothing
can
warrant
them
to
do
;
yea
,
so
to
do
is
to
set
up
themselves
against
Christ
,
or
at
least
to
make
use
of
his
Authority
against
his
Mind
and
Will
.
Yea
,
such
a
Sentence
would
destroy
it self
;
for
it
is
a
Declaration
that
Christ
doth
disapprove
them
,
whom
he
doth
approve
.
2.
THEIR
so
doing
would
make
a
misrepresentation
of
the
Gospel
,
and
of
the
Lord
Christ
therein
.
For
,
whereas
the
principal
design
of
the
Gospel
,
and
of
the
Representation
that
is
made
therein
of
Christ
Jesus
,
is
to
evidence
that
all
sincerely
Penitent
Sinners
,
that
Repent
according
unto
the
Rule
of
it
,
are
and
shall
be
Pardoned
and
Accepted
;
by
the
Rejection
of
such
a
Person
in
the
face
of
his
sincere
Repentance
,
there
is
an
open
contradiction
thereunto
.
Especially
it
would
give
an
undue
sence
of
the
Heart
,
Mind
,
and
Will
of
Christ
towards
Repenting
Sinners
;
such
as
may
be
dangerous
unto
the
Faith
of
Believers
,
so
far
as
the
Execution
of
this
Sentence
is
Doctrinal
:
For
such
it
is
,
and
declarative
of
the
Mind
of
Christ
according
unto
the
judgment
of
the
Church
.
The
Image
therefore
of
this
Excommunication
,
which
is
set
up
in
some
Churches
,
wherein
the
Sentence
of
it
is
denounced
without
any
regard
unto
the
Mind
of
Christ
,
as
unto
his
Acceptance
or
Disapprobation
of
those
whom
they
Excommunicate
,
is
a
Teacher
of
Lyes
.
3.
SUCH
a
proceedure
is
contrary
unto
the
nature
and
end
of
this
Sentence
.
For
it
is
Corrective
and
Instructive
,
not
properly
punishing
and
vindictive
.
The
sole
end
of
it
,
with
respect
whereunto
it
hath
its
Efficacy
from
Divine
Institution
,
is
the
Humiliation
,
Repentance
and
Recovery
of
the
Sinner
.
And
if
this
be
attained
before
,
the
infliction
of
this
Sentence
is
contrary
to
the
nature
and
end
of
it
.
IT
will
be
said
,
that
it
hath
another
end
also
;
namely
,
the
preservation
of
the
purity
of
the
Church
,
and
the
vindication
of
its
Honour
and
Reputation
,
wherein
it
suffers
by
the
scandalous
offences
of
any
of
its
Members
.
Whereunto
,
I
say
,
(
1.
)
No
Church
is
or
can
be
made
impure
by
them
whom
Christ
hath
purged
;
as
he
doth
all
those
who
are
truly
penitent
.
(
2.
)
It
is
no
Dishonour
unto
any
Church
to
have
Sinners
in
it
,
who
have
evidenced
sincere
Repentance
.
(
3.
)
The
present
offence
and
scandal
may
be
provided
against
by
an
Act
of
Rectoral
Prudence
,
in
causing
the
offending
Person
to
abstain
from
the
Lords
Table
for
a
Season
.
V.
IT
is
Enquired
,
(
Fifthly
)
Whether
such
as
voluntarily
,
causlesly
and
disorderly
,
do
leave
the
Communion
of
any
Church
whereof
they
are
Members
,
though
not
guilty
of
any
scandalous
immoralities
,
ma●
and
ought
to
be
Excommunicated
?
Answ.
1.
WHERE
Persons
are
esteemed
Members
of
Churches
by
external
causes
without
their
own
consent
,
or
by
Parochial
cohabitation
,
they
may
remove
from
one
Church
unto
another
by
the
Removal
of
their
Habitation
,
according
unto
their
own
Discretion
.
For
such
cohabitation
being
the
only
formal
Cause
of
any
Relation
to
such
a
Church
in
particular
,
upon
the
ceasing
of
that
cause
,
the
Relation
ceaseth
of
its
own
accord
.
2.
WHERE
Persons
are
Members
of
Churches
by
mutual
confederation
,
or
express
personal
consent
,
causless
departure
from
them
is
an
evil
liable
unto
many
Aggrevations
.
3.
BUT
whereas
the
principal
end
of
all
particular
Churches
is
Edification
,
there
may
be
many
just
and
sufficient
Reasons
why
a
Person
may
remove
himself
from
the
constant
Communion
of
one
Church
unto
that
of
another
.
And
of
these
Reasons
he
himself
is
judge
,
on
whom
it
is
incumbent
to
take
care
of
his
own
Edification
above
all
other
things
.
Nor
ought
the
Church
to
deny
unto
any
such
Persons
their
Liberty
desired
peaceably
and
according
unto
Order
.
4.
IT
was
declared
before
,
that
where
any
Persons
guilty
of
,
and
under
Admonition
for
any
scandalous
Sin
,
do
withdraw
from
the
Communion
of
any
Church
,
their
so
doing
,
is
no
impediment
unto
a
farther
procedure
against
them
.
5.
WHEREAS
there
are
amongst
us
Churches
,
or
those
who
are
so
esteemed
in
the
Consciences
of
Men
,
so
far
differing
in
Principles
and
Practices
,
as
that
they
have
not
entire
Communion
with
one
another
in
all
parts
of
Divine
Worship
,
it
may
be
Enquired
,
Whether
if
a
Man
leave
a
Church
of
one
sort
to
join
with
one
of
another
;
as
suppose
he
leave
a
select
Congregation
to
join
in
a
Parochial
Church
constantly
and
totally
,
he
may
be
justly
Excommunicated
for
so
doing
,
without
the
consent
of
the
Church
whereunto
he
did
belong
.
Answ.
1.
IT
is
certain
on
the
one
hand
,
that
if
any
Man
leave
the
Communion
of
Parochial
Assemblies
to
join
himself
unto
a
Select
Congregation
,
those
who
have
Power
over
those
Parishes
,
will
make
no
question
whether
they
shall
Excommunicate
him
or
no
in
their
way
.
But
,
2.
SUPPOSING
Persons
so
departing
from
particular
Congregations
,
(
1.
)
To
be
free
from
scandalous
Sins
.
(
2.
)
That
they
depart
quietly
without
attempting
Disorder
or
Confusion
in
the
Church
.
(
3.
)
That
they
do
actually
join
themselves
unto
the
Communion
of
some
Church
,
whose
Constitution
,
Principles
and
Worship
they
do
approve
,
whereby
their
visible
Profession
is
preserved
;
the
Church
may
not
justly
proceed
unto
their
Excommunication
:
It
may
suffice
to
declare
,
that
such
Persons
have
on
their
own
accord
forsaken
the
Communion
of
the
Church
,
are
no
more
under
its
Watch
or
Care
;
neither
is
the
Church
further
obliged
towards
them
,
but
as
unto
Christian
Duties
in
general
.
6.
AS
for
those
whose
departure
is
as
voluntary
and
causless
so
accompanied
with
other
evils
,
such
as
are
Revilings
,
Reproaches
and
false
Accusations
,
as
is
usual
in
such
Cases
,
they
may
be
proceeded
against
as
obstinate
Offenders
.
VI.
THE
Sixth
Enquiry
is
,
What
Time
is
to
be
given
after
solemn
Admonition
before
actual
Excommunication
?
Answ.
1.
THE
manner
of
some
to
run
over
the
Words
,
I
Admonish
you
a
First
,
Second
,
and
Third
time
,
so
immediately
to
make
way
for
the
Sentence
of
Excommunication
,
is
that
wherein
Men
are
greatly
to
be
pitied
for
their
Ignorance
of
the
nature
of
those
things
which
they
take
on
themselves
to
Act
,
Order
,
and
Dispose
of
,
that
we
ascribe
it
not
unto
worse
and
more
evil
Causes
.
2.
THE
nature
of
the
thing
it self
,
requires
a
considerable
Season
or
space
of
Time
,
between
solemn
Admonition
and
Excommunication
.
For
the
end
and
design
of
the
former
is
the
Repentance
and
Recovery
of
the
Offender
.
Nor
doth
its
Efficacy
thereunto
depend
on
,
or
consist
in
the
actual
giving
of
it
;
but
as
other
moral
Causes
which
may
Work
gradually
,
upon
occasional
Advantages
.
Want
of
Light
,
some
present
Exasperation
and
Temptation
,
may
seem
to
frustrate
a
present
Admonition
,
when
they
do
but
suspend
its
present
Efficacy
,
which
it
may
afterwards
obtain
on
the
Conscience
of
the
Offender
.
3.
IT
being
a
Church
Admonition
that
is
intended
;
it
is
the
Duty
of
the
Church
to
abide
in
Prayer
and
waiting
for
the
Fruit
of
it
according
to
the
appointment
of
Christ
.
And
herein
the
case
may
possibly
require
some
long
time
to
be
spent
.
4.
NO
present
appearance
of
Obstinacy
or
impenitence
under
Admonition
,
(
which
is
usually
pleaded
)
should
cause
an
immediate
proceedure
unto
Excommunication
.
For
,
(
1.
)
It
is
contrary
unto
the
distinct
Institution
of
the
one
,
and
the
other
;
wherein
the
former
is
to
be
allowed
its
proper
Season
for
its
Use
and
Efficacy
.
(
2.
)
It
doth
not
represent
the
patience
and
forbearance
of
Christ
towards
his
Church
and
all
the
Members
of
it
.
(
3.
)
It
is
not
suited
unto
the
Rule
of
that
Love
which
hopeth
all
things
,
beareth
all
things
,
&c.
(
4.
)
All
grounds
of
hope
for
the
Recovery
of
Sinners
by
Repentance
,
are
to
be
attended
unto
,
so
as
to
deferr
the
ultimate
Sentence
.
Nulla
unquam
de
morte
hominis
cunctatio
longa
est
.
5.
IF
new
Sins
are
added
of
the
same
,
or
any
other
kind
,
unto
former
scandals
,
whilst
Persons
are
under
Admonition
,
it
is
an
Indication
of
the
necessity
of
a
proceedure
.
VII
.
IT
may
be
farther
Enquired
,
Whether
a
Man
may
be
Excommunicated
for
Errors
in
matters
of
Faith
,
or
false
Opinions
about
them
?
Answ.
1.
THE
Case
is
so
plainly
and
positively
stated
,
Rev.
2.2
,
6
,
15
,
16
,
20.
1
Tim.
1.19
,
20.
Tit.
3.10
,
11.
and
other
places
,
that
it
needs
no
farther
Determination
.
Wherefore
,
2.
IF
the
Errors
intended
,
are
about
or
against
the
Fundamental
Truths
of
the
Gospel
,
so
as
that
they
that
hold
them
,
cannot
hold
the
Head
,
but
really
make
Shipwrack
of
the
Faith
,
no
pretended
usefulness
of
such
Persons
,
no
peaceableness
as
unto
outward
deportment
,
which
,
Men
guilty
of
such
Abominations
,
will
frequently
cover
themselves
withal
,
can
countenance
the
Church
in
forbearing
after
due
Admonition
,
to
cut
them
off
from
their
Communion
.
The
nature
of
the
evil
,
the
danger
that
is
from
it
unto
the
whole
Church
,
as
from
a
Gangrene
in
any
Member
,
unto
the
Body
,
the
Indignation
of
Christ
expressed
against
such
pernicious
Doctrines
,
the
opposition
of
them
to
the
building
of
the
Church
on
the
Rock
,
which
in
most
of
them
is
opposed
,
to
render
a
Church
altogether
inexcusable
,
who
omit
their
Duty
herein
.
3.
FALSE
Opinions
in
lesser
things
,
when
the
foundation
of
Faith
and
Christian
Practice
are
not
immediately
concerned
,
may
be
tolerated
in
a
Church
,
and
sundry
Rules
are
given
unto
this
end
in
the
Scripture
,
as
,
Rom.
14.1
,
2
,
3
,
&c.
Phil.
3.15
,
16.
Howbeit
,
in
that
low
ebb
of
Grace
,
Love
and
Prudence
,
which
we
are
come
unto
,
it
is
best
for
Edification
,
that
all
Persons
peaceably
dispose
themselves
into
those
Societies
with
whom
they
most
agree
in
Principles
and
Opinions
;
especially
such
as
relate
or
lead
unto
practice
in
any
Duties
of
Worship
.
But
,
4.
WITH
respect
unto
such
Opinions
,
if
Men
will
,
as
is
usual
,
wrangle
and
contend
to
the
disturbance
of
the
peace
of
the
Church
,
or
hinder
it
in
any
Duty
,
with
respect
unto
its
own
Edification
,
and
will
neither
peaceably
abide
in
the
Church
,
nor
peaceably
depart
from
it
,
they
may
and
ought
to
be
proceeded
against
with
Censures
of
the
Church
.
VIII
.
WHETHER
persons
Excommunicated
out
of
any
Church
may
be
admitted
unto
the
hearing
of
the
Word
in
the
Assemblies
of
that
Church
?
Answ.
1.
THEY
may
be
so
;
as
also
to
be
present
at
all
Duties
of
Moral
Worship
;
for
so
many
Heathens
and
Vnbelievers
,
1
Cor.
14.23
,
24.
2.
WHEN
persons
are
under
this
Sentence
,
the
Church
is
in
a
state
of
expecting
of
their
Recovery
and
Return
;
and
therefore
are
not
to
prohibit
them
any
Means
thereof
,
such
as
is
preaching
of
the
Word
.
IX
.
HOW
far
extends
the
Rule
of
the
Apostle
towards
persons
rejected
of
the
Church
,
1
Cor.
5.11
.
With
such
an
one
no
not
to
Eat
;
as
that
also
,
Note
that
Man
and
have
no
company
with
him
,
that
he
may
be
ashamed
?
2
Thess.
3.14
.
1.
TO
Eat
comprizeth
all
ordinary
Converse
in
things
of
this
Life
;
Give
us
our
daily
Bread.
(
2.
)
To
Note
,
is
either
the
act
of
the
Church
,
setting
the
Mark
of
its
Censure
and
Disapprobation
on
him
;
or
the
Duty
of
the
Members
of
the
Church
,
to
take
notice
of
him
,
as
unto
the
End
of
not
keeping
company
with
him
.
Wherefore
,
2.
HEREIN
all
ordinary
Converse
of
Choice
,
not
made
necessary
by
previous
occasions
,
is
forbidden
.
The
Rule
,
I
say
,
forbids
,
(
1.
)
All
ordinary
Converse
of
Choice
;
not
that
which
is
occasional
.
(
2.
)
Converse
about
Earthly
secular
Things
,
not
that
which
is
Spiritual
;
for
such
an
one
may
,
and
ought
still
to
be
admonished
,
whilst
he
will
hear
the
word
of
Admonition
.
(
3.
)
It
is
such
Converse
as
is
not
made
previously
necessary
,
by
Mens
mutual
Engagement
in
Trade
and
the
like
.
For
that
is
founded
on
such
Rules
of
Right
and
Equity
,
with
such
Obligations
in
point
of
Truth
,
as
Excommunication
cannot
Dissolve
.
3.
NO
suspension
of
Duties
antecedently
necessary
by
virtue
of
natural
or
moral
Relation
,
is
allowed
or
countenanced
by
this
Rule
.
Such
are
those
of
Husband
and
Wife
,
Parents
and
Children
,
Magistrates
and
Subjects
,
Masters
and
Servants
,
Neighbours
,
Relations
in
propinquity
of
Blood.
No
Duties
arising
from
or
belonging
unto
any
of
these
Relations
,
are
released
,
or
the
Obligation
unto
them
weakned
by
Excommunication
.
Husbands
may
not
hereon
forsake
their
Wives
if
they
are
Excommunicated
,
nor
Wives
their
Husbands
;
Magistrates
may
not
withdraw
their
Protection
from
any
of
their
Subjects
;
because
they
are
Excommunicate
;
much
less
may
Subjects
withhold
their
Obedience
on
any
pretence
of
the
Excommunication
of
their
Magistrates
,
as
such
.
And
the
same
is
true
as
unto
all
other
natural
or
moral
Relations
.
4.
THE
Ends
of
this
prohibition
are
,
(
1.
)
To
testifie
our
Condemnation
of
the
Sin
,
and
disapprobation
of
the
person
guilty
of
it
,
who
is
Excommunicated
.
(
2.
)
The
Preservation
of
our selves
from
all
kinds
of
participation
in
his
Sin.
(
3.
)
To
make
him
ashamed
of
himself
,
that
if
he
be
not
utterly
profligate
and
given
up
unto
total
Apostasie
,
it
may
occasion
in
him
thoughts
of
returning
.
X.
HOW
ought
persons
Excommunicated
to
be
received
into
the
Church
upon
their
Repentance
?
Answ.
1.
AS
unto
the
internal
manner
;
with
all
readiness
and
chearfulness
;
with
,
(
1.
)
Meekness
,
to
take
from
them
all
Discouragement
and
disconsolation
,
Gal.
6.1
.
(
2.
)
With
Compassion
,
and
all
means
of
Relief
and
Consolation
,
2
Cor.
2.7
.
(
3.
)
With
Love
in
all
the
demonstrations
of
it
,
Vers.
8.
(
4.
)
With
Joy
,
to
represent
the
Heart
of
Christ
towards
Repenting
Sinners
.
2.
THE
outward
manner
of
the
Restauration
of
such
a
person
consists
,
in
,
(
1.
)
His
Testification
of
his
Repentance
unto
the
satisfaction
of
the
Church
.
(
2.
)
The
express
Consent
of
the
Church
unto
his
Reception
.
(
3.
)
His
renewed
Ingagement
in
the
Covenant
of
the
Church
,
whereby
he
is
re-instated
,
or
jointed
again
in
the
Body
,
in
his
own
proper
place
.
In
all
which
the
Elders
,
by
their
Authority
,
are
to
go
before
the
Church
.
ALL
sorts
of
persons
do
now
condemn
the
Opinions
of
the
Novatians
,
in
refusing
the
Re-admission
of
lapsed
Sinners
into
the
Church
upon
Repentance
.
But
there
may
be
an
Evil
observed
amongst
some
,
leading
that
way
,
or
unto
what
is
worse
:
And
this
is
,
that
they
seek
not
after
the
Recovery
of
those
that
are
Excommunicated
,
by
Prayer
,
Admonition
,
Exhortation
in
a
spirit
of
Meekness
and
Tenderness
;
but
are
well
satisfied
that
they
have
quitted
themselves
of
their
Society
.
It
is
better
never
to
Excommunicate
any
,
than
so
to
carry
it
towards
them
when
they
are
Excommunicated
.
But
there
is
a
sort
of
Men
,
unto
whom
if
a
Man
be
once
an
Offender
,
he
shall
be
so
for
ever
.
XI
.
OUR
last
Enquiry
shall
be
,
Whether
Excommunication
may
be
regular
and
valid
,
where
the
matter
of
Right
is
dubious
and
disputable
?
As
many
such
cases
may
fall
out
,
especially
with
respect
unto
the
occasions
of
Life
,
and
mutual
Converse
;
or
when
the
matter
of
Fact
is
not
duly
proved
by
positive
Witnesses
,
on
the
one
hand
,
and
is
denied
on
the
other
.
Answ.
1.
THE
foundation
of
the
Efficacy
of
Excommunication
,
next
and
under
its
Divine
Institution
,
lies
in
the
Light
and
Conviction
of
the
Consciences
of
them
that
are
to
be
Excommunicated
.
If
these
are
not
affected
with
a
sense
of
Guilt
,
as
in
dubious
cases
they
may
not
be
,
the
sentence
will
be
of
no
Force
nor
Efficacy
.
2.
A
CASE
wherein
there
is
a
difference
in
the
judgment
of
good
and
wise
Men
about
it
,
is
to
be
esteemed
such
a
dubious
Case
as
is
exempted
from
this
Censure
.
Nothing
is
to
be
admitted
here
to
take
place
,
but
what
is
reprovable
by
natural
Light
,
and
the
concurrent
Judgment
of
them
that
fear
God.
3.
IF
the
case
be
about
such
a
Right
or
Wrong
,
in
pretended
Fraud
,
Over-reaching
,
or
the
like
,
as
is
determinable
by
Civil-Laws
,
the
Church
is
no
judge
in
such
Cases
;
unless
it
be
by
way
of
Arbitration
,
1
Cor.
6.
4.
IF
the
Question
be
about
Doctrines
that
are
not
in
Points
fundamental
,
so
as
those
who
dissent
from
the
Church
do
carry
it
peaceably
and
orderly
,
there
can
be
no
proceedure
unto
Ecclesiastical
Censures
:
But
if
Men
will
do
at
on
their
own
Opinions
,
wrangling
,
contending
,
and
breaking
the
Peace
of
the
Church
about
them
,
there
are
other
Rules
given
in
that
case
.
5.
IF
the
matter
of
Fact
be
to
be
determined
and
stated
by
Witness
,
it
is
absolutely
necessary
by
virtue
of
Divine
Institution
,
that
there
be
Two
or
Three
concurrent
Testimonies
;
one
Witness
is
not
to
be
regarded
.
See
Deut.
19.15
.
Numb.
35.30
.
Matth.
18.16
,
&c.
Wherefore
the
ensuing
Rules
or
Directions
are
to
be
observed
in
the
matter
of
Excommunication
.
1.
NO
Excommunication
is
to
be
allowed
in
cases
Dubious
and
Disputable
,
wherein
Right
and
Wrong
are
not
easily
determinable
unto
all
unprejudiced
persons
,
that
know
the
Will
of
God
in
such
things
.
Nor
is
it
to
be
admitted
when
the
matter
of
Fact
stands
in
need
of
Testimony
,
and
is
not
proved
by
Two
Witnesses
at
the
least
.
2.
ALL
Prejudices
,
all
Partiality
,
all
Provocations
,
all
Haste
and
Precipitation
,
are
most
carefully
to
be
avoided
in
this
Administration
;
for
the
Judgment
is
the
Lords
.
Wherefore
,
3.
WE
are
continually
,
in
all
things
that
tend
unto
this
Sentence
,
and
eminently
in
the
Sentence
it self
,
to
charge
our
Consciences
with
the
Mind
of
Christ
,
and
what
he
would
do
himself
in
the
case
;
considering
his
Love
,
Grace
,
Mercy
and
Patience
;
with
instances
of
his
Condescension
which
he
gave
us
in
this
World.
4.
THERE
is
also
required
of
us
herein
,
a
constant
Remembrance
,
that
we
also
are
in
the
Flesh
,
and
liable
to
Temptation
,
which
may
restrain
and
keep
in
awe
that
forwardness
and
confidence
which
some
are
apt
to
manifest
in
such
cases
.
In
all
these
things
,
a
watchful
Eye
is
to
be
kept
over
the
methods
of
Satan
;
who
by
all
means
seeks
to
pervert
this
Ordinance
unto
the
Destruction
of
Men
,
which
is
appointed
for
their
Edification
;
and
too
often
prevails
in
that
Design
.
And
if
by
the
Negligence
of
a
Church
in
the
management
and
pursuit
of
this
Ordinance
,
he
gets
advantage
to
pervert
it
,
unto
the
Ruine
of
any
,
it
is
the
fault
of
that
Church
,
in
that
they
have
not
been
careful
of
the
Honour
of
Christ
,
therein
.
Wherefore
,
1.
AS
Excommunication
by
a
cursed
Noise
and
Clamor
with
Bell
,
Book
and
Candle
(
such
as
we
have
instances
of
in
some
Papal
Councils
)
is
an
horrible
Anti-christian
Abomination
.
So
,
2.
IT
is
an
undue
Representation
of
Christ
and
his
Authority
,
for
persons
openly
guilty
of
profaneness
in
sinning
,
to
Excommunicate
them
who
are
blameless
in
all
Christian
Obedience
.
3.
ALL
Excommunication
is
Evangelically
null
where
there
is
wanting
an
Evangelical
frame
of
spirit
in
those
by
whom
it
is
Administred
;
and
there
is
present
an
Anti-evangelical
Order
in
its
Administration
.
4.
IT
is
sufficiently
evident
,
that
after
all
the
Contests
and
Disputes
about
this
Excommunication
that
have
been
in
the
World
,
the
Noise
that
it
hath
made
,
the
horrible
Abuses
that
it
hath
been
put
unto
,
the
wresting
of
all
Church-Order
and
Rule
to
give
countenance
unto
a
corrupt
Administration
of
it
,
with
the
needless
Oppositions
that
have
been
made
against
its
Institution
;
there
is
nothing
in
it
,
nothing
belongs
unto
it
,
nothing
required
unto
its
Administration
,
wherein
Mens
outward
Interests
are
at
all
concerned
,
and
which
the
smallest
number
of
sincere
Christians
in
any
Church-Society
,
may
not
perform
and
discharge
unto
the
Glory
of
Christ
,
and
their
own
Edification
.
IT
is
the
Mystery
of
Iniquity
that
hath
traversed
these
things
into
such
a
state
and
posture
,
as
is
unintelligible
unto
spiritual
Wisdom
,
unpracticable
in
the
Obedience
of
Faith
,
and
ruinous
unto
all
Evangelical
Order
and
Discipline
.
CHAP.
XI
.
Of
the
Communion
of
Churches
.
CHURCHES
so
appointed
,
and
established
in
Order
as
hath
been
declared
,
ought
to
hold
Communion
among
themselves
,
or
with
each
other
,
as
unto
all
the
ends
of
their
Institution
and
Order
:
For
these
are
the
same
in
all
.
Yea
,
the
general
end
of
them
,
is
in
Order
of
Nature
considered
antecedently
unto
their
Institution
in
particular
.
This
end
is
the
Edification
of
the
Body
of
Christ
in
general
,
or
the
Church
Catholick
.
The
promotion
hereof
is
committed
jointly
and
severally
unto
all
particular
Churches
.
Wherefore
,
with
respect
hereunto
,
they
are
obliged
unto
mutual
Communion
among
themselves
,
which
is
their
consent
,
endeavour
and
conjunction
in
and
for
the
promotion
of
the
Edification
of
the
Catholick
Church
,
and
therin
their
own
,
as
they
are
Parts
and
Members
of
it
.
THIS
Communion
is
incumbent
on
every
Church
,
with
respect
unto
all
other
Churches
of
Christ
in
the
World
equally
.
And
the
Duties
and
Acts
of
it
in
all
of
them
,
are
of
the
same
kind
and
nature
.
For
there
is
no
such
disparity
between
them
,
or
subordination
among
them
,
as
should
make
a
difference
between
the
Acts
of
their
mutual
Communion
;
so
as
that
the
Acts
of
some
should
be
Acts
of
Authority
,
and
those
of
others
Acts
of
obedience
or
subjection
.
Where
ever
there
is
a
Church
,
whether
it
be
at
Rome
or
Egubium
,
in
a
City
or
a
Village
,
the
Communion
of
them
all
is
mutual
,
the
Acts
of
it
of
the
same
kind
;
however
one
Church
may
have
more
Advantages
to
be
useful
and
helpful
therein
than
another
.
And
the
abuse
of
those
Advantages
was
that
which
wrought
effectually
in
the
beginning
of
that
disorder
,
which
at
length
destroyed
the
Catholick
Church
,
with
all
Church-Communion
whatever
.
For
some
Churches
,
especially
that
of
Rome
,
having
many
Advantages
,
in
Gifts
,
Abilities
,
Numbers
and
Reputation
above
many
,
above
most
Churches
for
usefulness
in
their
mutual
Communion
;
the
Guides
of
it
insensibly
turned
and
perverted
the
Addresses
made
unto
them
,
the
Advises
and
Assistances
desired
of
them
in
way
of
Communion
,
or
their
pretences
of
such
Addresses
and
Desires
,
into
an
Usurpation
,
first
of
a
primacy
of
Honour
,
then
of
Order
,
then
of
Supremacy
and
Jurisdiction
,
unto
the
utter
overthrow
of
all
Church-Order
and
Communion
,
and
at
length
of
the
whole
nature
of
the
Catholick
Church
,
as
stated
and
subsisting
in
particular
Churches
,
as
we
shall
see
.
ALL
Churches
on
their
first
institution
,
quickly
found
themselves
indigent
and
wanting
,
though
not
as
unto
their
Being
,
Power
and
Order
;
yet
as
unto
their
well-being
,
with
their
preservation
in
Truth
and
Order
,
upon
extraordinary
Occurrences
,
as
also
with
respect
unto
their
usefulness
and
serviceableness
,
unto
the
general
end
of
furthering
the
Edification
of
the
Church
Catholick
.
The
care
hereof
,
and
the
making
provision
for
this
defect
,
was
committed
by
our
Lord
Jesus
Christ
unto
the
Apostles
during
their
Lives
,
which
Paul
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
11.28
.
The
care
of
all
the
Churches
.
For
what
was
only
a
pressing
care
and
burden
unto
them
,
was
afterward
contended
for
by
others
,
as
a
matter
of
Dignity
and
Power
;
the
pretence
of
it
in
one
especially
being
,
turned
into
a
cursed
Domination
,
under
the
Stile
and
Title
of
Servus
Servorum
Dei.
BUT
if
a
Thousand
pretences
should
be
made
of
supplying
Churches
defects
after
the
decease
of
the
Apostles
,
by
any
other
Order
,
Way
or
Means
,
besides
this
of
the
equal
Communion
of
Churches
among
themselves
,
they
will
be
all
found
destitute
of
any
Countenance
from
the
Scripture
,
Primitive
Antiquity
,
the
nature
,
use
,
and
end
of
Churches
,
yea
,
of
Christian
Religion
it self
.
Yet
the
pretence
hereof
is
the
sole
foundation
of
all
that
disposal
of
Churches
into
several
stories
of
Subordination
,
with
an
Authority
and
Jurisdiction
over
one
another
,
which
now
prevails
in
the
World.
But
there
is
no
place
for
such
Imaginations
,
until
it
be
proved
,
either
that
our
Lord
Jesus
Christ
hath
not
appointed
the
mutual
Communion
of
Churches
among
themselves
by
their
own
consent
;
or
that
it
is
not
sufficient
for
the
preservation
of
the
Vnion
,
and
furtherance
of
the
Edification
of
the
Church
Catholick
,
whereunto
it
is
designed
.
WHEREFORE
,
our
Lord
Jesus
Christ
,
in
his
infinite
Wisdom
,
hath
constituted
his
Churches
in
such
a
State
and
Order
,
as
wherein
none
of
them
are
able
of
themselves
,
always
and
in
all
instances
,
to
attain
all
the
ends
for
which
they
are
appointed
,
with
respect
unto
the
Edification
of
the
Church
Catholick
.
And
he
did
it
for
this
end
,
that
whereas
the
whole
Catholick
Church
is
animated
by
one
spirit
,
which
is
the
bond
of
Union
between
all
particular
Churches
,
(
as
we
shall
see
)
every
one
of
them
may
Act
the
Gifts
and
Graces
of
it
unto
the
Preservation
and
Edification
of
the
whole
.
HEREIN
then
,
we
acknowledge
,
lieth
the
great
difference
which
we
have
with
others
about
the
state
of
the
Church
of
Christ
in
this
World
;
we
do
believe
that
the
mutual
Communion
of
particular
Churches
amongst
themselves
,
in
an
equality
of
Power
and
Order
,
though
not
of
Gifts
and
Usefulness
,
is
the
only
way
appointed
by
our
Lord
Jesus
Christ
after
the
Death
of
the
Apostles
,
for
the
attaining
the
general
end
of
all
particular
Churches
,
which
is
the
Edification
of
the
Church
Catholick
,
in
Faith
,
Love
and
Peace
.
Other
ways
and
means
have
been
found
out
in
the
World
for
this
end
,
which
we
must
speak
unto
immediately
.
Wherefore
,
it
behoveth
us
to
use
some
Diligence
in
the
consideration
of
the
Causes
,
Nature
and
Vse
of
this
Communion
of
Churches
.
BUT
it
must
be
moreover
premised
,
that
whereas
this
Communion
of
Churches
is
Radically
and
Essentially
the
same
among
all
Churches
in
the
World
,
yet
,
as
unto
the
ordinary
actual
exercise
of
the
Duties
of
it
,
it
is
confined
and
limited
by
Divine
Providence
,
unto
such
Churches
,
as
the
natural
means
of
the
discharge
of
such
Duties
may
extend
unto
.
That
is
unto
those
which
are
planted
within
such
Lines
of
Communication
,
such
precincts
or
boundaries
of
Places
and
Countries
,
as
may
not
render
the
mutual
performance
of
such
Duties
insuperably
difficult
.
Yet
is
not
the
World
it self
so
wide
,
but
that
all
places
being
made
pervious
by
Navigation
,
this
Communion
of
Churches
may
be
visibly
professed
,
and
in
some
instances
practised
among
all
Churches
,
from
the
rising
of
the
Sun
even
unto
the
going-down
of
the
same
,
where
the
Name
of
Christ
is
known
among
the
Gentiles
;
wherein
the
true
nature
of
the
Catholick
Church
and
its
Union
doth
consist
,
which
is
utterly
overthrown
by
the
most
vehement
pretences
that
are
made
unto
it
,
as
those
in
the
Church
of
Rome
.
WHEREFORE
such
a
Communion
of
Churches
is
to
be
enquired
after
,
as
from
which
no
true
Church
of
Christ
is
or
can
be
excluded
;
in
whose
actual
exercise
they
may
and
ought
all
to
live
,
and
whereby
the
general
end
of
all
Churches
in
the
Edification
of
the
Catholick
Church
may
be
attained
.
This
is
the
true
and
only
Catholicism
of
the
Church
,
which
whoever
departs
from
,
or
substitutes
any
thing
else
in
the
room
of
it
,
under
that
Name
,
destroys
its
whole
nature
,
and
disturbs
the
whole
Ecclesiastical
Harmony
,
that
is
,
of
Christs
Institution
.
HOWEVER
therefore
we
plead
for
the
Rights
of
particular
Churches
,
yet
our
real
Controversy
with
most
in
the
World
,
is
for
the
Being
,
Union
and
Communion
of
the
Church
Catholick
,
which
are
variously
perverted
by
many
,
and
separating
it
into
Parties
,
and
confining
it
to
Rules
,
Measures
and
Canons
of
their
own
finding
out
and
Establishment
.
For
such
things
as
these
,
belong
neither
to
the
internal
nor
external
Form
of
that
Catholick
Church
,
whose
Being
in
the
World
we
believe
,
and
whose
Vnion
we
are
obliged
to
preserve
.
And
whoever
gives
any
Description
of
,
or
Limitation
to
the
Catholick
Church
,
besides
what
consist
in
the
Communion
of
particular
Churches
intended
,
doth
utterly
overthrow
it
,
and
therein
an
Article
of
our
Faith.
BUT
this
Communion
of
Churches
cannot
be
duly
apprehended
,
unless
we
enquire
and
determine
wherein
their
Vnion
doth
consist
.
For
Communion
is
an
Act
of
Vnion
,
that
receives
both
its
Nature
and
Power
from
it
,
or
by
virtue
of
it
.
For
of
what
Nature
soever
the
Vnion
of
things
distinct
in
themselves
be
,
of
the
same
is
the
Communion
that
they
have
among
themselves
.
IN
the
Church
of
Rome
,
the
Person
of
the
Pope
,
as
he
is
Pope
,
is
the
Head
and
Center
of
all
Church
Union
.
Nor
is
there
allowed
any
Vnion
of
particular
Churches
with
Christ
or
among
themselves
,
but
in
and
through
him
.
An
Universal
subjection
unto
him
and
his
Authority
,
is
the
original
spring
of
all
Church
Vnion
among
them
.
And
if
any
one
Soul
fail
herein
,
if
as
unto
things
of
Faith
and
Divine
Worship
,
he
do
not
depend
on
the
Pope
,
and
live
in
subjection
unto
him
,
he
is
reputed
a
Stranger
and
For●●●ner
unto
the
Catholick
Church
.
Yea
,
they
affirm
,
that
be
a
Man
never
so
willing
for
,
and
desirous
of
an
Interest
in
Christ
,
he
cannot
have
it
but
by
the
Pope
.
THE
Communion
of
Churches
congenial
and
suited
unto
this
Union
,
proceeding
from
it
,
and
exercised
by
virtue
of
it
,
ariseth
from
a
various
contignation
of
Order
,
or
the
erection
of
one
story
of
Church
Interest
upon
another
,
until
we
come
to
the
Idol
placed
on
the
top
of
this
Babel
.
So
is
this
Communion
carried
on
from
the
obedience
and
subjection
of
the
lowest
rubbish
of
Ecclesiastical
Order
,
unto
Diocesans
,
of
them
to
Metropolitans
,
of
them
to
Patriarchs
or
Cardinals
,
of
them
to
the
Pope
;
or
an
ascent
is
made
from
Diocesan
Synods
,
by
Provincial
and
National
,
to
those
that
are
called
Oecumenical
,
whose
Head
is
the
Pope
.
YET
Two
things
must
be
farther
observed
to
clear
this
Communion
of
the
Roman
Catholick
Church
;
as
,
(
1.
)
That
there
is
no
ascent
of
Church-Order
or
Power
by
a
vital
Act
of
Communion
from
the
lower
Degrees
,
Orders
or
Consociations
,
and
by
them
to
the
Pope
,
as
though
he
should
receive
any
thing
of
Church-Power
from
them
;
but
all
the
plenitude
of
it
being
originally
vested
in
him
,
by
these
several
Orders
and
Degrees
,
he
communicates
of
it
unto
all
Churches
,
as
the
Life
of
their
Conjunction
and
Communion
.
(
2.
)
That
no
Man
is
so
jointed
in
this
Order
,
so
compacted
in
this
Body
,
but
that
he
is
also
personally
and
immediately
subject
to
the
Pope
,
and
depends
on
him
as
unto
his
whole
profession
of
Religion
.
AND
this
is
that
which
constitutes
him
formally
to
be
what
he
is
,
that
is
Antichrist
;
and
the
Church-State
arising
from
its
Union
unto
him
,
holding
him
as
its
Head
,
subsisting
in
a
Communion
by
virtue
of
power
received
through
various
Orders
and
Constitutions
from
him
,
to
be
Anti-christian
.
For
he
and
it
,
are
set
up
in
the
room
of
,
and
in
direct
opposition
unto
the
Lord
Christ
,
as
the
Head
of
the
Catholick
Church
,
and
the
Church
state
thereon
depending
.
This
we
have
described
,
Ephes.
4.15
,
16.
Speaking
the
Truth
in
Love
,
may
grow
up
,
&c.
As
also
,
Col.
2.19
.
Where
there
is
a
Rejection
of
them
who
belong
not
unto
the
Church
Catholick
,
taken
from
its
Relation
unto
Christ
,
and
the
nature
of
its
dependance
on
him
;
not
holding
the
Head
,
&c.
WHEN
Men
shall
cease
to
be
wilfully
blind
,
or
when
the
powers
of
the
strong
Delusion
that
begin
to
abate
shall
expire
,
they
will
easily
see
the
direct
Opposition
that
is
between
these
two
Heads
and
two
Churches
,
namely
Christ
and
the
Pope
,
the
Catholick
Church
and
that
of
Rome
.
I
KNOW
well
enough
all
the
Evasions
and
Distinctions
that
are
invented
to
countenance
this
Anti-christianism
.
As
that
there
is
a
double
Head
,
one
of
internal
influence
of
Grace
which
Christ
is
,
and
the
Pope
is
not
;
the
other
of
Rule
and
Authority
,
which
the
Pope
is
.
But
this
also
is
two-fold
;
Supream
and
Remote
;
or
Immediate
and
Subordinate
;
the
first
is
Christ
,
the
latter
is
the
Pope
.
And
there
is
yet
farther
a
two-fold
Head
of
the
Church
,
the
one
invisible
which
is
Christ
;
the
other
visible
which
is
the
Pope
.
NOT
to
insist
on
these
gross
and
horrible
Figments
of
a
twofold
Head
of
the
Catholick
Church
in
any
sence
,
which
are
foreign
to
the
Scripture
,
foreign
to
Antiquity
,
whereof
never
one
word
was
heard
in
the
Church
for
Six
hundred
Years
after
Christ
,
deforming
the
beautiful
Spouse
of
Christ
into
a
Monster
;
we
will
allow
at
present
,
that
the
Pope
is
only
the
immediate
,
visible
,
subordinate
Head
of
all
Rule
and
Authority
to
their
Church
,
which
is
what
they
plead
for
.
Then
I
say
that
the
Church
whereof
he
is
the
Head
is
his
Body
;
that
it
holds
him
as
its
Head
;
that
it
is
compacted
together
by
the
Officers
and
Orders
that
depend
on
him
,
and
receive
all
their
influence
of
Church-Power
and
Order
from
him
,
which
though
he
communicates
not
by
an
internal
influence
of
Grace
and
Gifts
(
alas
poor
wretch
)
yet
he
doth
it
by
Officers
,
Offices
,
Orders
and
Laws
;
so
giving
Union
and
Communion
unto
the
whole
Body
by
the
effectual
working
of
every
joint
and
part
of
the
Hierarchy
under
him
,
for
its
Union
,
Communion
and
Edification
.
This
,
I
say
,
is
the
Anti-christ
,
and
the
Anti-christian
Church-State
,
as
I
shall
be
at
any
time
ready
to
maintain
.
LET
any
Man
take
a
due
prospect
of
this
Head
,
and
this
Body
as
related
and
united
by
the
Bond
of
their
own
Rules
,
Constitutions
and
Laws
,
acting
in
worldly
Pomp
,
Splendor
and
Power
with
horrid
bloody
Cruelties
against
all
that
oppose
it
,
and
he
will
not
fail
of
an
open
view
of
all
the
Scriptural
Lineaments
of
the
Apostate
Anti-christian
State
of
the
Church
.
I
SAY
again
,
This
assigning
of
the
original
of
all
Church
Order
,
Union
and
Communion
unto
the
Pope
of
Rome
,
investing
him
therewith
as
an
Article
of
Faith
,
constituting
him
thereby
the
Head
of
the
Church
;
and
the
Church
thereon
his
Body
,
as
it
must
be
if
he
be
its
Head
;
so
as
that
from
him
all
power
of
Order
,
and
for
all
Acts
of
Communion
,
should
be
derived
,
returning
all
in
Obedience
and
Subjection
unto
him
,
doth
set
up
a
visible
,
conspicuous
Anti-christian
Church
State
,
in
opposition
unto
Christ
and
the
Catholick
Church
.
But
with
this
sort
of
Men
we
deal
not
at
present
.
THERE
is
a
pretence
unto
an
●nion
of
Churches
not
derived
from
the
Papal
Headship
.
And
this
consists
in
the
Canonical
subjection
of
particular
Churches
unto
a
Diocesan
Bishop
;
and
of
such
Bishops
to
Metropolitans
;
which
though
de
facto
it
be
at
present
terminated
and
stated
within
the
bounds
of
a
Nation
;
yet
de
jure
it
ought
to
be
extended
unto
the
whole
Catholick
Church
.
ACCORDING
unto
this
Principle
,
the
Vnion
of
the
Catholick
Church
consists
in
that
Order
,
whereby
particular
Churches
are
distributed
into
Deanaries
,
Arch-Deaconries
,
Exempt
Peculiars
,
under
Officials
;
Diocesses
,
Provinces
,
under
Metropolitans
,
and
so
by
or
without
Patriarchs
to
avoid
the
Rock
of
the
Papacy
,
issuing
in
a
General-Council
,
as
I
suppose
.
But
,
1.
TO
confine
the
Vnion
and
Communion
of
the
Catholick
Church
hereunto
,
is
at
present
absolutely
destructive
both
of
the
Church
and
its
Communion
.
For
all
particular
Churches
,
when
they
are
by
a
coalescency
extended
unto
those
,
which
are
Provincial
or
National
,
have
both
Politically
and
Ecclesiastically
such
bounds
fixed
unto
them
,
as
they
cannot
pass
to
carry
on
Communion
unto
,
and
with
the
Church
as
Catholick
,
by
any
Acts
and
Duties
belonging
unto
their
Order
:
And
hereby
the
Union
and
Communion
of
the
Church
is
utterly
lost
.
For
the
Union
of
the
Catholick
Church
,
as
such
,
doth
always
equally
exist
,
and
the
Communion
of
it
is
always
equally
in
exercise
,
and
can
consist
in
nothing
but
what
doth
so
exist
and
is
so
exercised
.
Where-ever
is
the
Catholick
Church
,
there
is
the
Communion
of
Saints
.
But
nothing
of
this
can
be
obtained
by
virtue
of
this
Order
.
2.
WE
enquire
at
present
after
such
an
Vnion
as
gives
particular
Churches
Communion
among
themselves
;
which
this
Order
doth
not
,
but
absolutely
overthrows
it
;
leaving
nothing
unto
them
but
subjection
to
Officers
set
over
them
,
who
are
not
of
them
,
according
to
Rules
and
Laws
of
their
appointment
;
which
is
foreign
to
the
Scripture
and
Antiquity
.
3.
THIS
Order
it self
,
the
only
bond
of
the
pretended
Union
having
no
Divine
Institution
,
especially
as
to
its
extent
unto
the
whole
Catholick
Church
,
nor
any
intimation
in
the
Scripture
,
and
being
utterly
impossible
to
be
put
in
execution
or
actual
exercise
,
no
Man
can
declare
what
is
the
Original
or
Center
of
it
,
whence
it
is
deduced
,
and
wherein
it
rests
.
HAVING
removed
these
pretences
out
of
our
way
,
we
may
easily
discern
wherein
the
Vnion
,
and
consequently
the
Communion
of
●ll
particular
Churches
doth
consist
,
and
in
the
due
observation
whereof
,
all
that
Church-Order
which
the
Lord
Christ
hath
appointed
and
doth
accept
,
is
preserved
.
I
SAY
then
,
that
the
true
and
only
Vnion
of
all
particular
Churches
,
consists
in
that
which
gives
Form
,
Life
and
Being
unto
the
Church
Catholick
,
with
the
Addition
of
what
belongs
unto
them
as
they
are
particular
.
And
this
is
,
that
they
have
all
one
and
the
same
God
and
Father
,
one
Lord
Jesus
Christ
,
one
Faith
and
one
Doctrine
of
Faith
,
one
hope
of
their
calling
or
the
promised
Inheritance
,
one
Regeneration
,
one
Baptism
,
one
Bread
and
Wine
;
united
unto
God
and
Christ
in
one
Spirit
,
through
the
bond
of
Faith
and
Love.
THIS
Description
,
with
what
is
suited
thereunto
,
and
explanatory
of
it
,
is
all
the
account
which
is
given
us
in
the
Scripture
of
the
constituting
form
of
the
Catholick
Church
,
and
of
the
Vnion
of
particular
Churches
among
themselves
.
What
Church
soever
fails
in
the
essential
parts
of
this
Description
,
or
any
of
them
,
it
is
separated
from
the
Catholick
Church
,
nor
hath
either
Union
or
Communion
with
any
true
Churches
of
Christ
.
TWO
things
concurr
unto
the
compleating
of
this
Vnion
of
Churches
.
(
1.
)
Their
Vnion
or
Relation
unto
Christ
.
(
2.
)
That
which
they
have
among
themselves
.
1.
THE
Lord
Christ
himself
is
the
Original
and
Spring
of
this
Vnion
,
and
every
particular
Church
is
united
unto
him
as
its
Head
,
besides
which
,
with
or
under
which
,
it
hath
none
.
This
Relation
of
the
Church
unto
Christ
as
its
Head
,
the
Apostle
expresly
affirms
to
be
the
foundation
and
cause
of
its
Union
,
Ephes.
4.15
,
16.
Col.
2.19
.
the
places
before
quoted
.
Hereby
it
is
also
in
God
the
Father
,
2
Thes.
1.1
.
Or
hath
God
as
its
Father
.
And
unless
this
Union
be
dissolved
,
unless
a
Church
be
disunited
from
Christ
,
it
cannot
be
so
from
the
Catholick
Church
,
nor
any
true
Church
of
Christ
in
particular
;
however
,
it
may
be
dealt
withal
by
others
in
the
World.
FROM
Christ
,
as
the
Head
and
Spring
of
Union
,
there
proceedeth
unto
all
particular
Churches
,
a
bond
of
Vnion
,
which
is
his
Holy
Spirit
,
acting
it self
in
them
by
Faith
and
Love
,
in
and
by
the
ways
and
means
,
and
for
the
ends
of
his
appointment
.
THIS
is
the
Kingly
,
Royal
,
Beautiful
Vnion
of
the
Church
.
Christ
,
as
the
only
head
of
Influence
and
Rule
bringing
it
into
a
Relation
unto
himself
as
his
Body
,
communicating
of
his
Spirit
unto
it
,
governing
it
by
the
Law
of
his
Word
,
enabling
it
unto
all
the
Duties
of
Faith
,
Love
and
Holiness
.
FOR
unto
the
compleating
of
this
Vnion
on
the
part
of
the
Church
,
these
things
are
required
.
(
1.
)
Faith
in
him
,
or
holding
him
as
the
Head
,
in
the
sincere
belief
of
all
things
concerning
his
Person
,
Office
and
Doctrine
in
the
Gospel
,
with
whatever
belongs
thereunto
.
(
2.
)
Love
unto
him
and
all
that
is
his
.
(
3.
)
That
especial
Holiness
,
whose
foundation
is
Repentance
and
Effectual
Vocation
.
(
4.
)
The
Observance
of
his
Commands
,
as
unto
all
Duties
of
Divine
Worship
.
These
things
are
essentially
requisite
unto
this
Union
on
the
part
of
the
Church
.
The
Reality
and
Power
of
them
,
is
the
internal
form
of
the
Church
;
and
the
profession
of
them
is
its
external
form
.
2.
THERE
concurreth
hereunto
an
Vnion
among
themselves
,
I
mean
all
particular
Churches
throughout
the
World
,
in
whom
the
Church
Catholick
doth
Act
its
Power
and
Duty
,
And
the
Relation
that
is
between
these
Churches
,
is
that
which
is
termed
Relatio
aequiparentiae
,
wherein
neither
of
the
Relata
is
the
first
foundation
of
it
;
but
they
are
equal
.
It
doth
not
arise
from
the
Subordination
of
one
unto
another
,
they
being
all
equal
as
unto
what
concerns
their
Essence
and
Power
.
And
the
bond
hereof
is
that
especial
Love
which
Christ
requireth
among
all
his
Disciples
,
acting
it self
unto
all
the
ends
of
the
Edification
of
the
whole
Body
.
TAKE
in
the
whole
,
and
the
Union
of
Churches
consists
in
their
Relation
unto
God
as
their
Father
,
and
unto
Christ
as
their
only
immediate
Head
of
Influence
and
Rule
,
with
a
participation
of
the
same
Spirit
,
in
the
same
Faith
and
Doctrine
of
Truth
,
the
same
kind
of
Holiness
,
the
same
Duties
of
Divine
Worship
,
especially
the
same
Mysteries
of
Baptism
and
the
Supper
,
the
observance
of
the
same
Rules
or
Commands
of
Christ
in
all
Church-Order
,
with
mutual
Love
,
effectual
unto
all
the
ends
of
their
Being
and
Constitution
,
or
the
Edification
of
the
Church
Catholick
.
THERE
may
be
failures
in
them
or
some
of
them
,
as
unto
sundry
of
these
things
;
there
may
be
differences
among
them
about
them
,
arising
from
the
Infirmities
,
Ignorance
and
Prejudices
of
them
of
whom
they
do
consist
,
the
best
knowing
here
but
in
part
;
but
whilst
the
substance
of
them
is
preserved
,
the
Union
of
all
Churches
,
and
so
of
the
Catholick
Church
is
preserved
.
THIS
is
that
blessed
oneness
which
the
Lord
Christ
prayed
for
so
earnestly
for
his
Disciples
,
that
they
might
be
one
in
the
Father
and
the
Son
,
one
among
themselves
,
and
made
perfect
in
one
,
Joh.
17.20
,
21
,
22
,
23.
without
any
respect
unto
that
horrid
Image
of
it
,
which
was
set
up
in
the
latter
days
of
the
Church
,
which
all
Men
were
compelled
to
bow
down
unto
,
and
Worship
,
with
the
fire
of
Nebuchadnezzars
Furnance
.
Of
any
other
Union
there
is
not
the
least
mention
in
the
Scripture
.
THIS
Union
of
the
Catholick
Church
in
all
particular
Churches
,
is
always
the
same
,
inviolable
,
unchangeable
,
comprehending
all
the
Churches
in
the
World
at
all
times
;
not
confinable
unto
any
State
or
Party
,
not
interruptible
by
any
external
form
,
nor
to
be
prevailed
against
by
the
Gates
of
Hell
;
and
all
such
Disputes
about
a
Catholick
Church
,
and
its
Vnion
,
as
can
be
so
much
as
questionable
among
them
that
profess
to
believe
the
Gospel
,
are
in
direct
opposition
unto
the
Prayers
and
Promises
of
Jesus
Christ
.
Whilst
Evangelical
Faith
,
Holiness
,
Obedience
unto
the
Commands
of
Christ
,
and
Mutual
Love
abide
in
any
on
the
Earth
,
there
is
the
Catholick
Church
;
and
whilst
they
are
professed
,
that
Catholick
Church
is
visible
;
other
Catholick
Church
upon
the
Earth
I
believe
none
;
nor
any
that
needs
other
things
unto
its
Constitution
.
THESE
things
being
premised
,
I
proceed
unto
that
which
is
our
present
Enquiry
,
namely
,
Wherein
the
Communion
of
particular
Churches
among
themselves
doth
consist
.
THE
Communion
of
Churches
,
is
their
joint
actings
in
the
same
Gospel
Duties
towards
God
in
Christ
,
with
their
mutual
actings
towards
each
other
,
with
respect
unto
the
end
of
their
Institution
and
Being
,
which
is
the
Glory
of
Christ
in
the
Edification
of
the
whole
Catholick
Church
.
AS
unto
the
actings
of
the
first
sort
,
the
ground
of
them
is
Faith
,
and
therein
is
the
first
Act
of
the
Communion
of
Churches
.
And
this
Communion
in
Faith
among
all
the
Churches
of
Christ
is
two-fold
.
(
1.
)
General
in
the
belief
of
the
same
Doctrine
of
Truth
,
which
is
according
unto
Godliness
,
the
same
Articles
of
Faith
,
and
the
publick
profession
thereof
;
so
that
every
one
of
them
is
the
Ground
and
Pillar
of
the
same
Truth
.
This
the
Primitive
Church
provided
for
in
Creeds
and
Symbols
,
or
Confessions
of
Faith
,
as
is
known
.
But
as
never
any
one
of
them
was
expresly
owned
by
all
Churches
;
so
in
process
of
time
they
came
to
be
abused
,
as
expressing
the
sence
of
the
present
Church
,
whether
true
or
false
.
Hence
we
have
as
many
Arian
Creeds
yet
extant
,
as
those
that
are
Orthodox
.
But
unto
the
Communion
of
all
particular
belief
of
the
Scripture
to
be
the
Word
of
God
,
with
a
professed
assent
unto
all
Divine
Revelations
therein
contained
;
provided
that
no
Error
be
avowed
that
is
contrary
to
the
principal
or
fundamental
Doctrines
of
it
.
For
although
any
Society
of
Men
should
profess
the
Scripture
to
be
the
Word
of
God
,
and
avow
an
Assent
unto
the
Revelations
made
therein
,
yet
by
the
conceptions
of
their
Minds
,
and
misunderstanding
of
the
sence
of
the
Holy
Spirit
therein
,
they
may
embrace
and
adhere
unto
such
Errors
,
as
may
cut
them
off
from
all
Communion
with
the
Catholick
Church
in
Faith.
Such
are
the
denial
of
the
holy
Trinity
,
the
Incarnation
of
the
Son
of
God
,
His
Divine
Person
or
Office
,
the
Redemption
of
the
Church
by
his
Blood
;
the
necessity
of
Regeneration
by
his
Spirit
,
and
the
like
.
And
they
may
also
add
that
of
their
own
unto
their
professed
Belief
,
as
shall
exclude
them
from
Communion
with
the
Catholick
Church
.
Such
are
the
Assertion
of
Traditions
as
equal
with
the
written
Word
;
of
another
Head
of
the
Church
besides
the
Lord
Christ
;
of
another
Sacrifice
besides
what
he
once
offered
for
all
;
and
the
like
.
But
where
any
are
preserved
from
such
Heresies
on
the
one
hand
and
the
other
,
there
is
no
more
required
unto
Communion
with
the
whole
Church
,
as
unto
Faith
in
general
,
but
only
the
Belief
before
described
.
2.
THIS
Communion
in
Faith
respects
the
Church
it self
as
its
material
Object
.
For
it
is
required
hereunto
,
that
we
believe
that
the
Lord
Christ
hath
had
in
all
Ages
,
and
especially
hath
in
that
wherein
we
live
,
a
Church
on
the
Earth
,
confined
unto
no
Places
nor
Parties
of
Men
,
no
Empires
nor
Dominions
,
or
capable
of
any
confinement
;
as
also
that
this
Church
is
Redeemed
,
Called
,
Sanctified
by
him
;
that
it
is
his
Kingdom
,
his
Interest
,
his
concernment
in
the
World
;
that
thereunto
,
and
all
the
Members
of
it
,
all
the
Promises
of
God
do
belong
and
are
confined
;
that
this
Church
he
will
save
,
preserve
and
deliver
from
all
oppositions
,
so
as
that
the
Gates
of
Hell
shall
not
prevail
against
it
;
and
after
Death
will
raise
it
up
and
glorify
it
at
the
last
day
.
This
is
the
Faith
of
the
Catholick
Church
concerning
it self
;
which
is
an
Ancient
fundamental
Article
of
our
Religion
.
And
if
any
one
deny
that
there
is
such
a
Church
called
out
of
the
World
,
separated
from
it
,
unto
which
alone
,
and
all
the
Members
of
it
,
all
the
Promises
of
God
do
appertain
,
in
contradistinction
unto
all
others
,
or
confines
it
unto
a
Party
,
unto
whom
these
things
are
not
appropriate
,
he
cuts
himself
off
from
the
Communion
of
the
Church
of
Christ
.
IN
the
Faith
hereof
,
all
the
true
Churches
of
Christ
throughout
the
World
,
have
a
comforting
refreshing
Communion
,
which
,
is
the
spring
of
many
Duties
in
them
continually
.
3.
THIS
Communion
of
Churches
in
Faith
,
consists
much
in
the
principal
Fruit
of
it
;
namely
,
Prayer
.
So
is
it
stated
,
Ephes.
2.18
.
For
through
Christ
we
have
an
Access
by
one
Spirit
unto
the
Father
.
And
that
therein
the
Communion
of
the
Catholick
Church
doth
consist
,
the
Apostle
declares
in
the
following
Verses
;
19
,
20
,
21
,
22.
Now
therefore
,
&c.
For
Prayer
in
all
Churches
having
one
object
,
which
is
God
even
the
Father
,
God
as
the
Father
,
proceeding
in
all
from
one
and
the
same
Spirit
,
given
unto
them
as
a
Spirit
of
Grace
and
Supplications
to
make
Intercession
for
them
,
and
all
of
them
continually
offered
unto
God
by
the
same
High-Priest
▪
who
adds
unto
it
the
Incense
of
his
own
Intercession
,
and
by
whom
they
have
all
an
access
unto
the
same
Throne
of
Grace
,
they
have
all
a
blessed
Communion
herein
continually
.
And
this
Communion
is
the
more
express
in
that
the
Prayers
of
all
are
for
all
;
so
as
that
there
is
no
particular
Church
of
Christ
in
the
World
,
not
any
one
Member
of
any
of
them
,
but
they
have
the
Prayers
of
all
the
Churches
in
the
World
,
and
of
all
the
Members
of
them
every
day
.
And
however
this
Communion
be
invisible
unto
the
eyes
of
Flesh
,
yet
is
it
glorious
and
conspicuous
unto
the
eye
of
Faith
;
and
is
a
part
of
the
glory
of
Christ
the
Mediatour
in
Heaven
.
This
Prayer
proceeding
from
,
or
wrought
by
one
and
the
same
Spirit
in
them
all
,
equally
bestowed
on
them
all
,
by
virtue
of
the
Promise
of
Christ
;
having
the
same
object
,
even
God
as
a
Father
,
and
offered
unto
him
by
the
same
High-Priest
,
together
with
his
own
Intercession
,
gives
unto
all
Churches
a
Communion
,
far
more
glorious
than
what
consists
in
some
outward
Rites
and
Orders
of
Mens
devising
.
BUT
now
if
there
be
any
other
Persons
or
Churches
,
who
have
any
other
Object
of
their
Prayers
,
but
God
even
the
Father
,
and
as
our
Father
in
Christ
;
or
have
any
other
Mediators
or
Intercessors
,
by
whom
to
convey
or
present
their
Prayers
unto
God
,
but
Christ
alone
,
the
only
High-Priest
of
the
Church
;
or
do
renounce
the
Aid
and
Assistance
of
the
Holy
Spirit
,
as
a
Spirit
of
Grace
and
Supplications
,
they
cut
themselves
off
from
all
Communion
with
the
Catholick
Church
herein
.
4.
THE
Vnity
of
Faith
in
all
Churches
,
affecteth
Communion
among
them
,
in
the
Administration
of
the
same
Sacraments
of
Baptism
and
the
Supper
of
the
Lord
.
These
are
the
same
in
,
unto
,
and
amongst
them
all
.
Neither
do
some
,
variations
in
the
outward
manner
of
their
Administration
,
interrupt
that
Communion
.
But
,
where-ever
the
continuation
of
these
Ordinances
is
denied
,
or
their
nature
or
use
is
perverted
,
or
Idolatrous
Worship
is
annexed
unto
their
Administration
,
there
Communion
with
the
Catholick
Church
is
renounced
.
5.
THEY
have
also
by
Faith
Communion
herein
,
in
that
all
Churches
do
profess
a
subjection
unto
the
Authority
of
Christ
in
all
things
,
and
an
obligation
upon
them
to
do
and
observe
all
whatsoever
he
hath
Commanded
.
OTHER
instances
of
the
like
nature
might
be
given
;
but
these
are
sufficient
to
manifest
how
unscriptural
the
Notion
is
,
That
there
is
no
proper
Communion
with
or
among
Churches
but
what
consists
in
a
compliance
with
certain
Powers
,
Orders
and
Rites
,
the
pressing
whereof
under
the
Name
of
Vniformity
,
hath
cast
all
thoughts
of
real
,
Evangelical
Church
Communion
into
Oblivion
.
SECONDLY
,
Churches
Ordained
and
Constituted
in
the
way
and
manner
,
and
for
the
Ends
declared
in
our
former
Discourse
on
this
Subject
,
and
by
virtue
of
their
Union
unto
Christ
and
among
themselves
,
living
constantly
in
all
places
of
the
World
in
the
actual
exercise
of
that
Communion
,
which
consists
in
the
performance
of
the
same
Church-Duties
towards
God
in
Christ
,
unto
their
own
Continuation
,
Encrease
,
and
Edification
,
have
also
an
especial
Vnion
among
themselves
,
and
a
mutual
Communion
thence
arising
.
THE
Bond
of
this
Vnion
is
Love
;
not
the
common
regulated
Affection
of
Humane
nature
so
called
;
not
meerly
that
Power
and
Duty
which
is
engraven
on
the
Hearts
of
Men
,
by
the
Law
of
Creation
,
towards
all
of
the
same
kind
and
blood
with
themselves
;
but
an
especial
Grace
of
the
Holy
Spirit
,
acting
in
the
Church
as
the
Principle
and
Bond
of
its
Union
unto
its
self
;
whence
the
command
of
it
is
called
a
New
Commandment
;
because
in
it self
,
as
unto
the
only
Example
of
it
in
the
Person
of
Christ
,
the
Causes
and
Motives
unto
it
,
with
its
peculiar
Ends
and
proper
Exercise
,
it
was
absolutely
New
and
Evangelical
.
An
Explanation
of
the
Nature
of
it
belongs
not
unto
this
place
although
it
be
a
Grace
and
a
Duty
of
so
much
importance
,
wherein
so
much
of
the
Life
,
Power
and
peculiar
Glory
of
Christian
Religion
doth
consist
,
and
is
either
so
utterly
lost
,
or
hath
such
vile
Images
of
it
set
up
in
the
World
,
that
it
deserves
a
full
Consideration
;
which
it
may
receive
in
another
place
.
I
SAY
the
Holy
Spirit
of
Grace
and
Love
,
being
given
from
Christ
,
the
Fountain
and
Center
of
all
Church-Union
,
to
dwell
in
,
and
abide
with
his
Church
,
thereby
uniting
it
unto
himself
,
doth
work
in
it
,
and
all
the
Members
of
it
,
that
mutual
Love
,
which
may
,
and
doth
animate
them
unto
all
those
mutual
Acts
which
are
proper
unto
the
Relation
wherein
they
stand
,
by
virtue
of
their
Union
unto
Christ
their
Head
,
as
Members
of
the
same
Body
one
with
another
.
HEREIN
consists
the
Union
of
every
Church
in
it self
,
of
all
Churches
among
themselves
,
and
so
of
the
whole
Catholick
Church
;
their
Communion
consisting
in
regular
Acts
and
Duties
,
proceeding
from
this
Love
,
and
required
by
virtue
of
it
.
THIS
account
of
the
Vnion
and
Communion
of
Churches
may
seem
strange
unto
some
,
who
are
enamoured
on
that
Image
which
is
set
up
of
them
in
the
World
,
in
Canons
,
Constitutions
of
Rites
,
and
outward
Order
in
various
Subordinations
and
Ceremonies
,
which
are
most
remote
from
making
any
due
Representation
of
them
.
THE
Church
,
in
its
dependance
on
Christ
its
Head
,
being
by
his
Institution
disposed
unto
its
proper
Order
for
its
own
Edification
,
or
fitly
joined
together
and
compacted
,
this
Love
working
effectually
in
every
Office
,
Officer
and
Member
,
according
as
unto
its
disposal
in
the
Body
,
for
the
receiving
and
communicating
Supplies
for
Edification
,
gives
the
whole
both
its
Vnion
and
Communion
,
all
the
actings
of
it
being
regulated
by
Divine
Rule
and
Prescription
.
INSTEAD
hereof
to
erect
a
Machine
,
the
Spring
and
Center
of
whose
motions
are
unknown
,
any
other
,
I
mean
,
but
external
force
compacted
by
the
Iron
joints
and
bands
of
humane
Laws
,
edifying
it self
by
the
power
of
Offices
and
Officers
,
foreign
unto
the
Scripture
,
acting
with
Weapons
that
are
not
Spiritual
,
but
Carnal
,
and
mighty
through
him
whose
Work
it
is
to
cast
the
Members
of
the
Church
of
Christ
into
Prison
,
as
unto
an
outward
Conformity
,
is
to
forsake
the
Scripture
and
follow
our
own
Imagination
.
THE
outward
Acts
of
Communion
among
Churches
,
proceeding
from
this
love
,
and
the
obligation
that
is
on
them
to
promote
their
mutual
Edification
,
may
be
referred
unto
the
Two
Heads
of
Advice
and
Assistance
.
CHURCHES
have
Communion
unto
their
mutual
Edification
,
by
Advice
in
Synods
or
Councils
,
which
must
in
this
place
be
considered
.
SYNODS
are
the
Meetings
of
divers
Churches
by
their
Messengers
or
Delegates
,
to
consult
and
determine
of
such
things
as
are
of
common
concernment
unto
them
all
,
by
virtue
of
this
Communion
which
is
exercised
in
them
.
1.
THE
necessity
and
warranty
of
such
Synods
,
ariseth
,
(
1.
)
From
the
Light
of
Nature
.
For
all
Societies
which
have
the
same
Original
,
the
same
Rule
,
the
same
Interest
,
the
same
Ends
,
and
which
are
in
themselves
mutually
concerned
in
the
good
or
evil
of
each
other
,
are
obliged
by
the
power
and
conduct
of
Reason
,
to
advise
in
common
for
their
own
good
,
on
all
Emergencies
that
stand
in
need
thereof
.
CHURCHES
are
such
Societies
;
they
have
all
one
and
the
same
Authoritative
Institution
,
one
and
the
same
Rule
of
Order
and
Worship
,
the
same
ends
as
we
have
declared
;
and
their
entire
Interest
is
one
and
the
same
.
When
therefore
any
thing
occurs
amongst
them
,
that
is
attended
with
such
Difficulties
as
cannot
be
removed
or
taken
away
by
any
one
of
them
severally
,
or
in
whose
Determination
all
of
them
are
equally
concerned
,
not
to
make
use
herein
of
common
Advice
and
Counsel
,
is
to
forsake
that
natural
Light
which
they
are
bound
to
attend
unto
in
all
Duties
of
Obedience
unto
God.
2.
THE
Vnion
of
all
Churches
,
before
described
in
one
Head
,
by
one
Spirit
,
through
one
Faith
and
Worship
,
unto
the
same
ends
,
doth
so
compact
them
into
one
Body
mystical
,
as
that
none
of
them
is
or
can
be
compleat
absolutely
without
a
joint
acting
with
other
Members
of
the
same
Body
unto
the
common
good
of
the
whole
,
as
occasion
doth
require
.
And
this
joint
acting
with
others
in
any
Church
,
can
be
no
otherwise
,
but
by
common
Advice
and
Counsel
,
which
natural
Circumstances
render
impossible
by
any
means
but
their
convention
in
Synods
,
by
their
Messengers
and
Delegates
.
For
although
there
may
be
some
use
of
Letters
missive
,
and
was
so
eminently
in
the
Primitive
Churches
,
to
ask
the
Advice
of
one
another
in
difficult
Cases
,
(
as
the
first
instance
we
have
of
the
Communion
of
Churches
after
the
days
of
the
Apostles
,
is
in
the
Letter
of
the
Church
of
Corinth
unto
that
of
Rome
,
desiring
their
Advice
about
the
composing
of
a
difference
among
them
,
and
the
Answer
of
the
Church
of
Rome
thereunto
;
)
yet
many
Cases
may
fall
out
among
them
,
which
cannot
be
Reconciled
or
Determined
but
by
present
Conference
,
such
as
that
was
Recorded
,
Act.
15.
No
Church
therefore
is
so
Independent
,
as
that
it
can
always
,
and
in
all
Cases
,
observe
the
Duties
it
owes
unto
the
Lord
Christ
and
the
Church
Catholick
,
by
all
those
Powers
which
it
is
able
to
act
in
it self
distinctly
,
without
conjunction
with
others
.
And
the
Church
that
confines
its
Duty
unto
the
Acts
of
its
own
Assemblies
,
cuts
it self
off
from
the
external
Communion
of
the
Church
Catholick
;
nor
will
it
be
safe
for
any
Man
to
commit
the
Conduct
of
his
Soul
to
such
a
Church
.
Wherefore
,
3.
THIS
acting
in
Synods
is
an
Institution
of
Jesus
Christ
;
not
in
an
express
Command
,
but
in
the
nature
of
the
thing
it self
fortified
with
Apostolical
Example
.
For
having
erected
such
a
Church-State
,
and
disposed
all
his
Churches
into
that
Order
and
mutual
Relation
unto
one
another
,
as
that
none
of
them
can
be
compleat
,
or
discharge
their
whole
Duty
without
mutual
Advice
and
Counsel
;
he
hath
thereby
ordained
this
way
of
their
Communion
in
Synods
,
no
other
being
possible
unto
that
end
.
And
hereby
such
Conventions
are
interested
in
the
promise
of
his
presence
;
namely
,
that
where
Two
or
Three
are
gathered
together
in
his
Name
,
there
he
will
be
in
the
midst
of
them
.
For
these
Assemblies
being
the
necessary
effect
of
his
own
constitution
in
the
nature
and
use
of
his
Churches
,
are
or
may
be
in
his
Name
,
and
so
enjoy
his
presence
.
4.
THE
end
of
all
particular
Churches
is
the
Edification
of
the
Church
Catholick
unto
the
Glory
of
God
in
Christ
.
And
it
is
evident
,
that
in
many
Instances
this
cannot
be
attained
,
yea
,
that
it
must
be
sinfully
neglected
,
unless
this
way
for
the
preservation
and
carrying
of
it
on
be
attended
unto
.
Truth
,
Peace
and
Love
may
be
lost
among
Churches
,
and
so
the
Vnion
of
the
Catholick
Church
in
them
be
dissolved
,
unless
this
means
for
their
Preservation
and
Reparation
be
made
use
of
.
And
that
particular
Church
which
extends
not
its
Duty
beyond
its
own
Assemblies
and
Members
,
is
fallen
off
from
the
principal
end
of
its
Institution
.
And
every
Principle
,
Opinion
,
or
Perswasion
,
that
inclines
any
Church
to
confine
its
Care
and
Duty
unto
its
own
Edification
only
;
yea
,
or
of
those
only
which
agree
with
it
in
some
peculiar
practice
,
making
it
neglective
of
all
due
means
of
the
Edification
of
the
Church
Catholick
,
is
Schismatical
.
5.
THERE
is
direction
hereunto
included
in
the
Order
and
Method
of
Church-Proceedings
in
case
of
offence
,
prescribed
unto
it
by
Christ
himself
.
The
beginning
and
rise
of
it
,
is
between
two
individual
Persons
;
thence
is
it
carried
unto
the
cognizance
and
judgment
of
two
or
three
others
before
unconcerned
;
from
them
it
is
to
be
brought
unto
the
Church
;
and
there
is
no
doubt
but
the
Church
hath
Power
to
determine
concerning
it
,
as
unto
its
own
Communion
,
to
continue
the
Offender
in
it
or
reject
him
from
it
.
This
must
abide
,
as
unto
outward
Order
and
the
Preservation
of
Peace
.
But
no
Church
is
Infallible
in
their
judgment
absolutely
in
any
case
;
and
in
many
,
their
determinations
may
be
so
doubtful
as
not
to
affect
the
Conscience
of
him
who
is
Censured
.
But
such
a
Person
is
not
only
a
Member
of
that
particular
Church
,
but
by
virtue
thereof
of
the
Catholick
Church
also
.
It
is
necessary
therefore
that
he
should
be
heard
and
judged
as
unto
his
Interest
therein
,
if
he
do
desire
it
.
And
this
can
no
way
be
done
,
but
by
such
Synods
as
we
shall
immediately
describe
.
6.
SYNODS
are
Consecrated
unto
the
use
of
the
Church
in
all
Ages
,
by
the
Example
of
the
Apostles
,
in
their
guidance
of
the
First
Churches
of
Jews
and
Gentiles
;
which
hath
the
force
of
a
Divine
Institution
,
as
being
given
by
them
under
the
Infallible
conduct
of
the
Holy
Ghost
,
Act.
15.
which
we
shall
speak
farther
unto
immediately
.
HAVING
seen
the
Original
of
Church
Synods
or
their
Formal
Cause
,
we
consider
also
their
Material
Cause
,
or
the
subject
matter
to
be
treated
of
or
determined
in
them
.
And
this
in
general
is
every
thing
wherein
Churches
are
obliged
to
hold
Communion
among
themselves
,
when
any
thing
falls
out
amongst
them
,
which
otherwise
would
disturb
that
Communion
.
And
hereof
some
Instances
may
be
given
.
1.
CHURCHES
have
mutual
Communion
in
the
profession
of
the
same
Faith.
If
any
doubts
or
differences
do
arise
about
it
,
any
Opinions
be
advanced
contrary
unto
it
,
either
in
any
particular
Church
,
which
they
cannot
determine
among
themselves
or
among
sundry
Churches
,
the
last
outward
means
for
the
preservation
of
the
Rule
of
Faith
among
them
,
and
of
their
Communion
in
the
condemnation
of
Errors
and
Opinions
contrary
unto
the
form
of
wholesome
Words
,
is
by
these
Synods
or
Councils
.
The
care
hereof
,
is
indeed
in
the
first
place
committed
unto
the
Churches
themselves
,
as
was
at
large
before
declared
:
But
in
case
through
the
subtilty
,
prevalency
,
and
interest
of
those
by
whom
damnable
Doctrines
are
broached
,
the
Church
it self
whereunto
they
do
belong
,
is
not
able
to
rebuke
and
suppress
them
;
nor
to
maintain
its
profession
of
the
Truth
,
or
that
by
suffering
such
things
in
one
Church
,
others
are
in
danger
to
be
infected
or
defiled
,
this
is
the
last
external
Refuge
that
is
left
for
the
preservation
of
the
Communion
of
Churches
in
the
same
Faith.
We
have
multiplied
Examples
hereof
in
the
Primitive
Churches
,
before
the
degeneracy
of
these
Synods
into
Superstition
and
Domination
.
Such
was
eminently
that
gathered
at
Antioch
for
the
condemnation
of
the
Heresies
of
Paulus
Samosatenus
the
Bishop
of
that
Church
.
2.
IT
is
so
,
with
respect
unto
that
Order
,
Peace
and
Vnity
,
wherein
every
particular
Church
ought
to
walk
in
it self
,
and
amongst
its
own
Members
.
There
were
Schisms
,
Divisions
,
Strife
and
Contentions
in
some
of
the
Churches
that
were
of
Apostolical
planting
and
watering
:
So
there
was
at
Antioch
,
and
afterwards
at
Corinth
,
as
also
of
some
of
the
Churches
in
Galatia
.
The
Duty
of
Remedying
and
Healing
these
Divisions
and
Differences
from
what
cause
soever
they
arise
,
is
first
incumbent
on
each
particular
Member
in
every
such
Church
.
Unto
them
it
is
given
in
charge
by
the
Apostle
in
the
first
place
;
and
if
every
one
of
them
do
perform
their
Duty
in
Love
,
an
end
will
be
put
unto
all
strife
.
In
case
of
failure
therein
,
the
whole
Church
is
charged
in
the
exercise
of
its
Power
,
Authority
and
Wisdom
,
to
rebuke
and
compose
such
Differences
.
But
in
case
it
is
not
able
so
to
do
,
as
it
fell
out
in
the
Church
at
Antioch
,
then
an
Assembly
of
other
Churches
walking
in
actual
Communion
with
that
Church
wherein
the
Difference
is
arisen
,
and
thereon
concerned
in
their
Prosperity
and
Edification
,
by
their
Messengers
and
Delegates
,
is
the
last
outward
means
for
its
Composure
.
3.
WHERE
there
hath
been
any
Male
Administration
of
Discipline
,
whereby
any
Members
of
a
Church
have
been
injured
,
as
suppose
they
are
unduly
cast
out
of
the
Church
by
the
Power
and
Interest
of
some
Diotrephes
;
or
that
any
Members
of
the
Church
make
a
Party
and
Faction
to
depose
their
Elders
,
as
it
was
in
the
Church
of
Corinth
,
when
the
Church
at
Rome
gave
them
Advice
in
the
case
:
It
is
necessary
from
the
Communion
of
Churches
and
the
Interest
the
Persons
injured
have
in
the
Catholick
Church
,
whose
Edification
is
the
end
of
all
Church-Administrations
,
that
the
proceedings
of
such
a
Church
be
renewed
by
a
Synod
,
and
a
Remedy
provided
in
the
case
.
Nor
was
it
the
mind
of
the
Apostle
that
they
should
be
left
without
Relief
,
which
were
unduly
cast
out
of
the
Church
by
Diotrephes
;
nor
is
there
any
other
ordinary
way
hereof
,
but
only
by
Synods
;
but
this
case
I
suppose
I
shall
speak
unto
afterwards
.
4.
THE
same
is
the
case
with
respect
unto
Worship
,
as
also
of
Manners
and
Conversation
.
If
it
be
reported
or
known
by
Credible
Testimony
that
any
Church
hath
admitted
into
the
exercise
of
Divine
Worship
any
thing
superstitious
or
vain
,
or
if
the
Members
of
it
walk
like
those
described
by
the
Apostle
,
Phil.
3.18
,
19.
unto
the
Dishonour
of
the
Gospel
and
of
the
ways
of
Christ
,
the
Church
it self
not
endeavouring
its
own
Reformation
and
Repentance
;
other
Churches
walking
in
Communion
therewith
,
by
virtue
of
their
common
Interest
in
the
Glory
of
Christ
,
and
Honour
of
the
Gospel
,
after
more
private
ways
for
its
Reduction
,
as
Opportunity
and
Duty
may
suggest
unto
their
Elders
,
ought
to
Assemble
in
a
Synod
for
Advice
,
either
as
to
the
use
of
farther
means
for
the
Recovery
of
such
a
Church
,
or
to
with-hold
Communion
from
it
in
case
of
Obstinacy
in
its
evil
ways
.
The
want
of
a
due
attendance
unto
this
part
of
the
Communion
of
Churches
,
with
respect
unto
Gospel
Worship
in
its
Purity
,
and
Gospel
Obedience
in
its
Power
,
was
a
great
means
of
the
Decay
and
Apostacy
of
them
all
.
By
reason
of
this
Negligence
instead
of
being
helpful
one
to
another
for
their
mutual
Recovery
,
and
the
Revival
of
the
things
that
were
ready
to
die
,
they
gradually
infected
one
another
,
according
as
they
fell
into
their
Decays
,
and
countenanced
one
another
by
their
Examples
unto
a
continuance
in
such
Disorders
.
THE
Image
which
in
late
Ages
was
set
up
hereof
in
Diocesan
and
Metropolitical
Visitations
,
and
those
of
lesser
districts
under
Officers
of
Anti-christian
Names
,
hath
been
useful
rather
unto
Destruction
than
Edification
.
But
so
it
hath
fallen
out
in
most
things
concerning
Church-Order
,
Worship
and
Discipline
.
The
Power
and
Spirituality
of
Divine
Institutions
being
lost
,
a
Machine
hath
been
framed
to
make
an
appearance
and
representation
of
them
to
divert
the
minds
of
Men
from
enquiring
after
the
Primitive
Institution
of
Christ
,
with
an
experience
of
their
Efficacy
.
CONSIDERING
what
we
have
learned
in
these
later
Ages
,
by
woeful
experience
of
what
hath
fallen
out
formerly
amongst
all
the
Churches
in
the
World
,
as
unto
their
Degeneracy
from
Gospel
Worship
and
Holiness
,
with
the
abounding
of
Temptations
in
the
days
wherein
we
live
,
and
the
spiritual
decays
that
all
Churches
are
prone
unto
,
it
were
not
amiss
if
those
Churches
which
do
walk
in
express
Communion
,
would
frequently
meet
in
Synods
to
enquire
into
the
spiritual
state
of
them
all
,
and
to
give
advice
for
the
correction
of
what
is
amiss
,
the
due
preservation
of
the
purity
of
Worship
,
the
exercise
of
Discipline
,
but
especially
of
the
Power
,
Demonstration
and
Fruit
of
Evangelical
Obedience
.
2.
HENCE
it
is
evident
what
are
the
ends
of
such
Synods
among
the
Churches
of
Christ
.
The
general
end
of
them
all
,
is
to
promote
the
Edification
of
the
whole
Body
or
Church
Catholick
.
And
that
,
(
1.
)
To
prevent
Divisions
from
differences
in
iudgment
and
practice
which
are
contrary
thereunto
.
The
First
Christian
Synod
was
an
Assembly
of
the
two
First
Churches
in
the
World
by
their
Delegates
.
The
First
Church
of
the
Jews
was
at
Jerusalem
,
and
the
First
Church
of
the
Gentiles
was
at
Antioch
;
to
prevent
Divisions
,
and
to
preserve
Communion
between
them
,
was
the
First
Synod
Celebrated
,
Act.
15.
(
2.
)
To
avoid
or
cure
offences
against
mutual
love
among
them
.
(
3.
)
To
advance
the
light
of
the
Gospel
by
a
joint
Confession
and
Agreement
in
the
Faith.
(
4.
)
To
give
a
concurrent
Testimony
against
pernicious
Heresies
or
Errors
,
whereby
the
Faith
of
any
is
overthrown
or
in
danger
so
to
be
.
(
5.
)
To
relieve
such
by
advice
,
as
may
be
by
any
Diotrephes
unduly
cast
out
of
the
Church
.
WHAT
are
the
ends
whereunto
they
have
been
used
,
may
be
seen
in
the
Volumes
written
concerning
them
,
and
the
numberless
Laws
enacted
in
them
,
whereof
very
little
belongs
unto
the
Discipline
of
the
Gospel
,
or
real
Communion
of
Churches
.
3.
THE
measure
or
extent
of
them
ariseth
from
concernment
and
convenience
.
All
unprejudiced
Persons
do
now
acknowledge
,
that
the
pretence
of
Oecumenical
Councils
,
wherein
the
whole
Church
of
Christ
on
the
Earth
,
or
all
particular
Churches
should
be
represented
,
and
so
obliged
to
acquiesce
in
their
Determinations
,
is
a
fond
Imagination
.
And
it
were
easie
to
demonstrate
in
particular
,
how
every
one
of
them
which
hath
in
vulgar
esteem
obtained
that
Title
,
were
openly
remote
from
so
being
.
Such
Councils
never
were
,
and
,
as
it
is
improbable
,
never
will
nor
can
be
,
nor
are
any
way
needful
unto
the
Edification
of
the
Church
.
THEIR
due
measure
and
bounds
,
as
was
said
before
,
are
given
them
by
concernment
and
convenience
;
wherein
respect
also
may
be
had
unto
the
Ability
of
some
Churches
to
promote
Edification
above
others
.
Such
Churches
as
are
in
the
same
instances
concerned
in
the
causes
of
them
before
declared
,
and
may
be
helpful
unto
the
ends
mentioned
,
are
to
convene
in
such
Synods
.
And
this
concernment
may
be
either
from
some
of
those
causes
in
themselves
,
or
from
that
Duty
which
they
owe
unto
other
Churches
which
are
immediately
concerned
.
So
it
was
in
the
Assistance
given
by
the
Church
at
Jerusalem
,
in
that
case
which
was
peculiar
to
the
Church
of
Antioch
.
WITH
this
interest
or
concernment
,
there
must
be
a
concurrence
of
natural
,
moral
and
political
Conveniences
.
Some
Churches
are
planted
at
such
distances
from
others
,
that
it
is
naturally
impossible
that
they
should
ever
meet
together
to
advise
by
their
Messengers
,
and
some
at
such
as
that
they
cannot
assemble
but
with
such
difficulties
and
hazzards
as
exempt
them
from
the
Duty
of
it
.
And
whereas
they
are
placed
under
different
Civil
Governments
,
and
those
oft-times
engaged
in
mutual
enmities
,
and
always
jealous
of
the
actings
of
their
own
Subjects
in
conjunction
with
them
that
are
not
so
,
they
cannot
so
convene
and
preserve
the
outward
peace
of
the
Churches
.
Hence
the
largest
of
the
Councils
of
old
that
are
called
Oecumenical
,
never
pretended
farther
than
the
single
Roman
Empire
;
when
there
were
innumerable
Churches
planted
under
the
Civil
Jurisdiction
of
other
Sovereigns
.
WHEREFORE
in
the
Assembling
of
Churches
in
Synods
,
respect
is
to
be
had
unto
the
convenience
of
their
meeting
,
that
it
may
be
so
far
as
is
possible
without
trouble
or
danger
.
And
this
,
with
respect
unto
the
causes
or
occasions
of
them
will
determine
what
Churches
,
which
or
how
many
may
be
necessary
on
such
occasions
to
constitute
a
Synod
.
And
it
is
useful
hereunto
,
that
the
Churches
which
are
planted
within
such
a
circumference
as
gives
facility
or
convenience
for
such
conventions
,
should
by
virtue
of
their
mutual
Communion
,
be
in
express
readiness
to
convene
on
all
occasions
of
common
concernment
.
AGAIN
,
in
the
assistance
which
in
the
way
of
Advice
and
Counsel
,
any
one
Church
may
stand
in
need
of
from
others
,
respect
is
to
be
had
in
their
desire
,
unto
such
Churches
as
are
reputed
and
known
to
have
the
best
ability
to
give
Advice
in
the
case
;
on
which
account
the
Church
at
Antioch
addressed
themselves
in
a
peculiar
manner
unto
the
Church
at
Jerusalem
which
was
far
distant
from
them
.
BUT
in
all
these
cases
use
is
to
be
made
of
Spiritual
Prudence
,
with
respect
unto
all
sorts
of
Circumstances
;
which
,
although
some
would
deny
as
the
privilege
of
even
matters
of
Fact
,
and
the
Application
of
general
Scripture
Rules
unto
Practice
,
because
we
require
Divine
Institution
unto
all
parts
of
Religious
Worship
;
yet
we
must
not
decline
from
using
the
best
we
have
in
the
service
of
Christ
and
his
Church
;
rather
than
comply
with
any
thing
which
in
the
whole
substance
of
it
,
is
foreign
to
his
Institution
.
IT
was
the
Roman
Empire
under
one
Monarch
in
its
Civil
Distributions
for
Rule
and
Government
,
which
gave
the
first
rise
and
occasion
unto
a
pretended
visibly
Ruling
Catholick
Church
under
one
Spiritual
Monarch
,
distributed
into
those
that
were
Patriarchal
,
Diocesan
,
Metropolitical
,
and
others
of
inferior
kinds
.
For
retaining
the
people
in
their
Civil
Distributions
whereinto
they
were
cast
according
to
the
Polity
and
Interest
of
the
Empire
,
there
were
Ecclesiastical
Officers
assigned
unto
each
distribution
,
answerable
unto
the
Civil
Officers
which
were
ordained
in
the
Polity
of
the
Empire
.
So
in
answer
unto
Deputies
,
Exarchs
,
Praefects
,
Governours
of
Provinces
and
Cities
,
there
were
found
out
and
erected
Patriarchs
,
Metropolitans
,
Diocesans
,
in
various
Allotments
of
Territories
and
Powers
,
requiring
unto
their
compleat
State
one
visible
Monarchical
Head
,
as
the
Empire
had
,
which
was
the
Pope
.
And
whereas
the
Emperors
had
not
only
a
Civil
Rule
and
Power
,
but
a
Military
also
,
exercised
under
them
by
Legates
,
Generals
,
Tribunes
,
Centurions
,
and
the
like
;
so
there
was
raised
an
Ecclesiastical
Militia
in
various
Orders
of
Monks
,
Friars
,
and
Votaries
of
all
sorts
,
who
under
their
immediate
Generals
and
Praefects
did
depend
absolutely
on
the
Sovereign
Power
of
the
New
Ecclesiastical
Monarch
.
So
was
the
visible
professing
Church
moulded
and
fashioned
into
an
Image
of
the
old
Roman
Pagan
Empire
,
as
it
was
foretold
it
should
be
,
Revel.
13
,
14
,
15.
And
although
this
Image
was
first
framed
in
compliance
with
it
,
and
for
a
resemblance
of
it
;
yet
in
process
of
time
it
substituted
it self
entirely
in
the
room
of
the
Empire
,
taking
all
its
Power
unto
it self
,
and
doing
all
its
Works
.
FROM
this
distribution
of
various
sorts
of
new-framed
Churches
in
the
Roman
Empire
,
arose
a
constitution
of
Synods
or
Councils
in
subordination
one
unto
another
,
until
by
sundry
degrees
of
Ascent
they
arrived
unto
those
which
they
called
general
under
the
conduct
of
the
Pope
,
whose
Senate
they
were
.
BUT
these
things
have
no
countenance
given
them
by
any
Divine
Institution
,
Apostolical
Example
,
or
practice
of
the
First
Churches
,
but
are
a
meer
product
of
Secular
Interest
working
it self
in
a
Mystery
of
Iniquity
.
SINCE
the
Dissolution
of
the
Roman
Empire
,
Nations
have
been
cast
into
distinct
Civil
Governments
of
their
own
,
whose
Sovereignty
is
in
themselves
,
by
the
event
of
War
and
Counsels
thereon
emergent
.
Unto
each
of
these
it
is
supposed
there
is
a
Church-State
accommodated
;
as
the
Church
of
England
,
the
Church
of
Scotland
,
the
Church
of
France
,
and
the
like
;
whose
Original
and
Being
depends
on
the
First
event
of
War
in
that
Dissolution
.
Unto
these
new
Church-States
whose
Being
,
Bounds
and
Limits
are
given
unto
them
absolutely
by
those
of
the
Civil
Government
which
they
belong
unto
,
it
is
thought
meet
that
Ecclesiastical
Synods
should
be
accommodated
.
But
in
what
way
this
is
to
be
done
there
is
not
yet
an
agreement
;
but
it
is
not
my
present
business
to
consider
the
differences
that
are
about
it
,
which
are
known
unto
this
Nation
on
a
dear
account
.
Yet
this
I
shall
say
,
that
whereas
it
is
eminently
useful
unto
the
Edification
of
the
Church
Catholick
,
that
all
the
Churches
professing
the
same
Doctrine
of
Faith
,
within
the
Limits
of
the
same
Supream
Civil
Government
,
should
hold
constant
actual
Communion
among
themselves
unto
the
ends
of
it
before
mentioned
,
I
see
not
how
it
can
be
any
abridgment
of
the
Liberty
of
particular
Churches
,
or
interfere
with
any
of
their
Rights
which
they
hold
by
Divine
Institution
,
if
through
more
constant
lesser
Synods
for
Advice
,
there
be
a
communication
of
their
mutual
concerns
unto
those
that
are
greater
,
until
,
if
occasion
require
and
it
be
expedient
,
there
be
a
general
Assembly
of
them
all
to
advise
about
any
thing
wherein
they
are
all
concerned
.
But
this
is
granted
only
with
these
Limitations
:
(
1.
)
That
the
Rights
of
particular
Churches
be
preserved
in
the
free
Election
of
such
as
are
to
be
Members
of
all
these
Synods
.
(
2.
)
That
they
assume
no
Authority
or
Jurisdiction
over
Churches
or
Persons
in
things
Civil
or
Ecclesiastical
.
(
3.
)
That
none
are
immediately
concerned
in
this
proper
Synodal
Power
or
Authority
,
(
which
what
it
is
we
shall
enquire
)
who
are
not
present
in
them
by
their
own
Delegates
.
FOR
that
kind
of
Synods
which
some
call
a
Classis
,
which
is
a
convention
of
the
Elders
or
Officers
of
sundry
Parochial
Churches
,
distinguished
for
Presential
Communion
,
ordinarily
in
some
acts
of
it
by
virtue
of
their
Office
,
and
for
the
exercise
of
Office-Power
,
it
is
the
constitution
of
a
new
kind
of
particular
Churches
,
by
a
combination
of
them
into
one
,
whose
Original
distinction
is
only
in
the
Civil
Limits
of
their
Cohabitation
;
which
probably
may
be
done
sometimes
,
and
in
some
places
,
unto
Edification
.
4.
THE
Persons
of
whom
all
sorts
of
Ecclesiastical
Synods
are
to
consist
,
must
be
enquired
into
.
And
there
is
nothing
of
meer
humane
prudential
constitution
that
hath
longer
obtained
in
the
Church
,
than
that
those
should
be
Officers
of
the
Churches
only
.
And
,
whereas
,
after
the
days
of
the
Apostles
we
IT
must
therefore
be
affirmed
,
that
no
Persons
,
by
virtue
of
any
Office
meerly
,
have
Right
to
be
Members
of
Ecclesiastical
Synods
as
such
.
Neither
is
there
either
Example
or
Reason
to
give
colour
unto
any
such
pretence
.
Farther
is
no
Office-Power
to
be
exerted
in
such
Synods
as
such
,
neither
conjunctly
by
all
the
Members
of
them
,
nor
singly
by
any
of
them
.
Officers
of
the
Church
,
Bishops
,
Pastors
,
Elders
,
may
be
present
in
them
,
ought
to
be
present
in
them
,
are
meetest
for
the
most
part
so
to
be
,
but
meerly
as
such
,
it
belongs
not
unto
them
.
The
Care
,
Oversight
and
Rule
of
the
Churches
whereunto
they
do
belong
,
the
Flock
among
them
distinctly
is
committed
unto
them
,
and
for
that
they
are
instructed
with
Power
and
Authority
by
virtue
of
their
Office.
But
as
unto
their
conjunction
in
Synods
,
which
is
a
meer
act
and
effect
of
the
Communion
of
Churches
among
themselves
,
it
is
not
committed
unto
them
in
a
way
of
peculiar
Right
by
virtue
of
their
Office.
If
it
be
so
,
without
respect
unto
the
power
of
the
Magistrate
in
calling
them
,
or
of
the
Churches
in
choosing
them
,
then
it
belongs
unto
them
all
;
for
that
which
belongs
unto
any
of
them
,
as
such
by
virtue
of
Office
,
belongs
equally
unto
all
,
and
if
it
belongs
unto
all
,
then
it
belongs
unto
all
of
one
sort
only
,
as
for
instance
Bishops
;
or
unto
all
of
all
sorts
,
as
for
instance
Presbyters
also
.
If
it
be
stated
in
the
latter
way
,
then
every
Presbyter
,
as
such
by
virtue
of
his
Office
,
hath
Right
and
Power
to
be
present
in
all
Ecclesiastical
Synods
,
equal
with
that
of
the
Bishops
.
For
although
it
be
supposed
that
his
Office
is
not
equal
unto
theirs
;
yet
it
is
so
also
that
this
Right
doth
equally
belong
unto
his
Office.
If
the
former
be
avowed
,
namely
,
that
this
Right
belongs
unto
Bishops
only
(
such
as
are
pleaded
for
)
by
virtue
of
their
Office
as
such
;
then
,
(
1.
)
I
desire
that
any
tolerable
proof
of
the
confinement
of
this
Right
unto
such
an
Office
be
produced
,
either
from
the
Scripture
or
Reason
,
or
the
Example
of
the
First
Churches
;
which
as
yet
I
have
never
seen
.
(
2.
)
I
fear
not
to
say
,
that
a
false
presumption
hereof
was
one
principal
cause
and
means
of
introducing
Tyranny
into
the
Churches
,
and
the
utter
ruine
of
their
Liberty
.
CONCERNING
the
composition
that
is
made
herein
,
that
some
should
convene
in
Ecclesiastical
Synods
by
their
own
personal
Right
,
and
in
virtue
of
their
Office
,
and
others
by
a
kind
of
Delegation
from
some
of
their
own
Order
,
it
being
a
meer
political
constitution
,
which
I
shall
immediately
speak
unto
,
it
is
not
here
to
be
taken
notice
of
.
THERE
is
nothing
therefore
in
Scripture
Example
,
or
the
Light
of
Natural
Reason
,
with
the
principles
of
all
Societies
in
Union
or
Communion
,
that
will
lead
us
any
farther
than
this
;
that
such
Synods
are
to
be
composed
,
and
consist
of
such
Persons
as
are
chosen
and
delegated
by
those
Churches
respectively
who
do
act
and
exert
their
Communion
in
such
Assemblies
.
So
was
it
in
the
First
Example
of
them
,
Act.
15.
The
Church
of
Antioch
chose
and
sent
Messengers
of
their
own
number
,
to
advise
with
the
Apostles
and
Elders
of
the
Church
at
Jerusalem
;
at
which
Consultation
the
Members
of
that
Church
also
were
present
.
And
this
is
the
whole
of
the
nature
and
use
of
Ecclesiastical
Synods
.
It
is
on
other
accounts
that
they
make
up
so
great
a
part
of
the
History
of
the
Church
.
For
the
first
Three
Hundred
years
,
they
were
nothing
but
voluntary
conventions
of
the
Officers
or
Elders
,
Bishops
and
Presbyters
,
with
some
others
of
neighbouring
Churches
,
on
the
occasion
of
Differences
or
Heresies
among
them
.
In
and
from
the
Council
of
Nice
,
there
were
Assemblies
of
Bishops
and
others
called
together
by
the
Authority
of
the
Roman
Emperours
,
to
advise
about
matters
of
Faith.
In
after
Ages
those
which
were
called
in
the
Western
parts
of
the
World
,
in
Italy
,
Germany
,
France
and
England
,
were
of
a
mixt
nature
advising
about
things
Civil
and
Political
,
as
well
as
Sacred
and
Religious
,
especially
with
respect
unto
mutual
contests
between
Popes
and
Princes
.
In
them
the
whole
nature
of
Ecclesiastical
Synods
,
was
lost
and
buried
,
and
all
Religion
almost
destroyed
.
THUS
this
laudable
practice
of
Churches
acting
their
mutual
Communion
by
meeting
in
Synods
or
Assemblies
by
their
Delegates
or
Messengers
,
to
advise
about
things
of
their
common
concernment
and
joint
Edification
,
as
occasion
should
require
,
founded
in
the
Light
of
Nature
,
and
countenanced
by
Primitive
,
Apostolical
Example
,
was
turned
by
the
designing
Interests
and
Ambition
of
Men
,
unto
the
enstating
of
all
Church-Power
in
such
Synods
,
and
the
Usurpation
of
a
Power
given
unto
no
Churches
,
nor
all
of
them
together
,
as
might
be
made
evident
by
instances
innumerable
.
AND
whereas
they
have
made
such
a
noise
in
Christian
Religion
,
and
have
filled
so
many
Volumes
with
their
Acts
and
doings
,
yet
some
of
them
,
who
under
the
Pope
,
would
place
all
Religion
in
them
,
do
grant
and
contend
that
they
are
a
meer
Humane
Invention
:
So
Bellarmine
affirms
Pighius
to
have
done
in
his
Book
de
Coelest
.
Hierarch
.
Lib.
6.
Cap.
1.
But
for
his
part
he
judgeth
that
it
is
more
probable
that
they
have
a
Divine
Original
by
virtue
of
that
Word
;
Where
Two
or
Three
are
gathered
together
in
my
Name
,
there
I
will
be
in
the
midst
of
them
,
Matth.
18.
De
Concil.
Lib.
1.
Cap.
3.
which
will
not
bear
the
least
part
of
the
superstructure
pretended
to
be
built
upon
it
.
OF
these
Delegates
and
Messengers
of
the
Church
,
the
Elders
or
Officers
of
them
,
or
some
of
them
at
least
,
ought
to
be
the
principal
.
For
there
is
a
peculiar
care
of
publick
Edification
incumbent
on
them
,
which
they
are
to
exercise
on
all
just
occasions
:
They
are
presumed
justly
to
know
best
the
state
of
their
own
Churches
,
and
to
be
best
able
to
judge
of
matters
under
consideration
.
And
they
do
better
represent
the
Churches
from
whom
they
are
sent
,
than
any
private
Brethren
can
do
;
and
so
receive
that
Respect
and
Reverence
which
is
due
to
the
Churches
themselves
.
As
also
they
are
most
meet
to
report
and
recommend
the
Synodal
Determinations
unto
their
Churches
;
and
a
contrary
practice
would
quickly
introduce
confusion
.
BUT
yet
it
is
not
necessary
that
they
alone
should
be
so
sent
or
Delegated
by
the
Churches
;
but
many
have
others
joined
with
them
,
and
had
so
until
Prelatical
Vsurpation
overturned
their
Liberties
.
So
there
were
others
beside
Paul
and
Barnabas
sent
from
Antioch
to
Jerusalem
;
and
the
Brethren
of
that
Church
,
whatever
is
impudently
pretended
to
the
contrary
,
concurred
in
the
Decree
and
Determination
there
made
.
5.
THAT
which
is
termed
the
calling
of
these
Synods
,
is
nothing
but
the
voluntary
consent
of
the
Churches
concerned
to
meet
together
by
their
Delegates
and
Messengers
,
for
the
ends
before
declared
.
I
NO
way
deny
,
but
that
a
Christian
Magistrate
may
convene
by
his
Authority
the
Bishops
,
Pastors
or
Ministers
,
with
such
others
as
he
shall
think
meet
within
his
own
Territories
;
yea
,
and
receive
into
his
Convention
meet
Men
out
of
the
Territories
of
others
by
their
consent
,
to
advise
among
themselves
,
and
to
give
him
Advice
about
such
concernments
of
Religion
,
and
of
the
Church
under
his
Dominion
,
and
Regulate
himself
accordingly
.
It
hath
been
practised
with
good
success
,
and
may
be
with
bad
also
.
And
I
do
deny
that
Churches
have
Power
,
without
the
consent
and
Authority
of
the
Magistrate
,
to
convene
themselves
in
Synods
to
exercise
any
Exterior
Jurisdiction
that
should
affect
the
Persons
of
his
Subjects
,
any
otherwise
than
by
the
Law
of
the
Land
is
allowed
.
BUT
whereas
the
Synods
whereof
we
Treat
,
and
which
are
all
that
belong
unto
the
Church
,
can
take
no
cognizance
of
any
Civil
Affairs
wherein
the
Persons
of
Men
are
outwardly
concerned
;
have
no
Jurisdiction
in
any
kind
,
can
make
no
determination
,
but
only
Doctrinal
Declarations
of
Divine
Truth
,
of
the
same
nature
with
the
Preaching
of
the
Word
;
there
is
no
more
required
unto
their
calling
beyond
their
own
consent
,
but
only
that
they
may
meet
in
external
peace
by
the
permission
of
the
Magistrate
;
which
when
they
cannot
obtain
,
they
must
deport
themselves
as
in
case
of
other
Duties
required
of
them
by
the
Law
of
Christ
.
6.
IN
the
last
place
I
shall
speak
briefly
of
the
Power
and
Authority
of
these
Synods
,
in
what
measures
,
extent
and
numbers
soever
they
are
assembled
.
For
although
this
may
be
easily
Collected
from
what
hath
been
declared
concerning
their
Original
,
Nature
,
Causes
,
Use
and
Ends
;
yet
it
may
be
necessary
to
be
more
particularly
enquired
into
,
because
of
the
many
differences
that
are
about
it
.
THERE
is
a
three-fold
Power
ascribed
unto
Synods
.
The
First
is
declarative
,
consisting
in
an
Authoritative
Teaching
and
declaring
the
Mind
of
God
in
the
Scripture
.
The
Second
is
constitutive
,
appointing
and
ordaining
things
to
be
believed
,
or
done
and
observed
by
and
upon
its
own
Authority
:
And
Thirdly
executive
in
Acts
of
Jurisdiction
towards
Persons
and
Churches
.
THE
Persons
whom
the
Authority
pleaded
,
may
affect
,
are
of
Two
sorts
.
(
1.
)
Such
as
have
their
proper
Representatives
present
in
such
Synods
,
who
are
directly
concerned
in
its
conciliary
determinations
.
(
2.
)
Such
as
have
no
such
Representatives
in
them
,
who
can
be
no
otherwise
concerned
but
in
the
Doctrine
materially
considered
,
declared
in
them
.
WHEREFORE
the
ground
of
any
Churches
receiving
,
complying
with
,
or
obeying
the
Determinations
and
Decrees
of
Synods
must
be
;
either
,
(
1.
)
The
evidence
of
Truth
,
given
unto
those
Determinations
by
the
Synod
from
the
Scripture
;
or
,
(
2.
)
The
Authority
of
the
Synod
it self
affecting
the
Minds
and
Consciences
of
those
concerned
.
IN
the
First
way
,
wherein
the
Assent
and
Obedience
of
Churches
is
resolved
ultimately
into
the
evidence
of
Truth
from
the
Scripture
,
upon
the
judgment
which
they
make
thereof
,
not
only
the
discovery
of
Truth
is
to
be
owned
,
but
there
is
an
Authoritative
Proposal
of
it
by
virtue
of
the
promised
presence
of
Christ
in
them
,
if
duly
sought
and
regarded
;
whence
great
Respect
and
Reverence
is
due
unto
them
.
THE
Power
of
a
Synod
for
the
execution
of
its
Decrees
,
respects
either
,
(
1.
)
The
Things
or
Doctrines
declared
;
and
is
recommendatory
of
them
on
its
Authority
from
the
presence
of
Christ
;
or
,
(
2.
)
Persons
;
to
Censure
,
Excommunicate
or
punish
those
who
receive
them
not
.
THESE
things
being
premised
,
the
just
Power
of
Synods
may
be
positively
and
negatively
declared
in
the
two
following
Assertions
.
1.
THE
Authority
of
a
Synod
declaring
the
mind
of
God
from
the
Scripture
in
Doctrine
,
or
giving
Counsel
as
unto
practice
Synodically
unto
them
whose
proper
Representatives
are
present
in
it
,
whose
Decrees
and
Determinations
are
to
be
received
and
submitted
unto
on
the
evidence
of
their
Truth
and
Necessity
,
as
recommended
by
the
Authority
of
the
Synod
from
the
promised
Presence
of
Christ
among
them
,
is
suitable
unto
the
Mind
of
Christ
,
and
the
Example
given
by
the
Apostles
,
Act.
15.
HENCE
it
is
evident
,
that
in
and
after
such
Synods
,
it
is
in
the
power
of
Churches
concerned
,
humbly
to
consider
and
weigh
,
(
1.
)
The
evidences
of
the
Presence
of
Christ
in
them
,
from
the
manner
,
causes
and
ends
of
their
Assembling
,
and
from
their
Deportment
therein
.
(
2.
)
What
regard
in
their
Constitutions
and
Determinations
there
hath
been
unto
the
Word
of
God
,
and
whether
in
all
things
it
hath
had
its
due
preheminence
.
(
3.
)
How
all
their
Determinations
have
been
educed
from
its
Truth
,
and
are
confirmed
by
its
Authority
.
WITHOUT
a
due
exercise
of
judgment
,
with
respect
unto
these
things
,
none
can
be
obliged
by
any
Synodical
Determinations
;
seeing
without
them
,
and
on
the
want
of
them
,
many
Assemblies
of
Bishops
who
have
had
the
outward
Appearance
and
Title
of
Synods
or
Councils
,
have
been
Dens
of
Thieves
,
Robbers
,
Idolaters
,
managing
their
Synodical
Affairs
with
fury
,
wrath
,
horrible
craft
,
according
to
their
Interests
,
unto
the
Ruine
of
the
Church
;
such
were
the
Second
Ephesine
,
the
Second
at
Nice
,
and
that
at
Trent
,
and
others
not
a
few
.
HENCE
nothing
is
more
to
be
feared
,
especially
in
a
state
of
the
Church
wherein
it
is
declining
in
Faith
,
Worship
and
Holiness
,
than
Synods
,
according
to
the
usual
way
of
their
calling
and
convention
,
where
these
things
are
absent
.
For
they
have
already
been
the
principal
means
of
leading
on
and
justifying
all
the
Apostasy
which
Churches
have
fallen
into
.
For
never
was
there
yet
Synod
of
that
nature
,
which
did
not
confirm
all
the
Errors
and
Superstitions
which
had
in
common
practice
entred
into
the
Church
,
and
opened
a
Door
to
a
progress
in
them
;
nor
was
ever
the
pretence
of
any
of
them
for
outward
Reformation
of
any
use
or
signification
.
2.
THE
Authority
of
a
Synod
determining
Articles
of
Faith
?
constituting
Orders
and
Decrees
for
the
conscientious
observance
of
things
of
their
own
appointment
,
to
be
submitted
unto
and
obeyed
on
the
Reason
of
that
Authority
,
under
the
penalty
of
Excommunication
,
and
the
trouble
by
Custom
and
Tyranny
thereto
annexed
,
or
acted
in
a
way
of
Jurisdiction
over
Churches
or
Persons
,
is
a
meer
Humane
Invention
,
for
which
nothing
can
be
pleaded
but
prescription
from
the
Fourth
Century
of
the
Church
,
when
the
progress
of
the
fatal
Apostasy
became
visible
.
THE
proof
of
both
these
Assertions
depends
on
what
was
before
declared
of
the
nature
and
use
of
these
Synods
.
For
if
they
are
such
as
we
have
evinced
,
no
other
Power
or
Authority
can
be
ascribed
unto
them
but
that
here
allowed
.
Yet
the
whole
may
be
farther
illustrated
by
some
brief
considerations
of
the
Assembly
at
Jerusalem
in
the
nature
of
a
Synod
,
Recorded
,
Act.
15.
1.
THE
occasion
of
it
was
a
difference
in
the
Church
of
Antioch
,
which
they
could
not
compose
among
themselves
,
because
those
who
caused
the
Difference
,
pretended
Authority
from
the
Apostles
,
as
is
evident
v.
1.
and
14.
2.
THE
means
of
its
convention
,
was
the
desire
and
voluntary
reference
of
the
matters
in
debate
,
made
by
the
Church
at
Antioch
where
the
difference
was
,
unto
that
at
Jerusalem
,
whence
,
as
it
was
pretended
,
the
cause
of
the
difference
arose
unto
the
hazzard
of
their
mutual
Communion
,
to
be
consulted
of
with
their
own
Messengers
.
3.
THE
Persons
constituting
the
Synod
,
were
the
Apostles
,
Elders
and
Brethren
of
the
Church
at
Jerusalem
,
and
the
Messengers
of
that
Antioch
,
with
whom
Paul
and
Barnabas
were
joined
in
the
same
Delegation
.
4.
THE
matter
in
difference
was
debated
as
unto
the
mind
of
God
concerning
it
in
the
Scripture
,
and
out
of
the
Scripture
:
On
James's
proposal
the
determination
was
made
.
5.
THERE
was
nothing
imposed
a
new
on
the
practice
of
the
Churches
,
only
direction
is
given
▪
in
one
particular
instance
as
unto
Duty
,
necessary
on
many
accounts
unto
the
Gentile
Converts
,
namely
to
abstain
from
Fornication
,
and
from
the
use
of
their
Liberty
in
such
instances
of
its
practice
as
whereon
scandal
would
ensue
,
which
was
the
Duty
of
all
Christians
even
before
this
determination
,
and
is
so
still
in
many
other
instances
besides
those
mentioned
in
the
Decree
;
only
it
was
now
declared
unto
them
.
6.
THE
Grounds
whereon
the
Synod
proposed
the
Reception
of
and
compliance
with
its
Decrees
were
Four
,
(
1.
)
That
what
they
had
determined
was
the
mind
of
the
Holy
Ghost
:
It
pleased
the
Holy
Ghost
.
This
mind
they
knew
either
by
Inspiration
,
or
immediate
Revelation
made
unto
themselves
,
or
by
what
was
Written
or
Recorded
in
the
Scripture
,
which
on
all
other
occasions
they
alledged
as
what
was
the
Word
,
and
spoken
by
the
Holy
Ghost
.
And
it
is
evident
,
that
it
was
this
latter
way
,
namely
,
a
discovery
of
the
mind
of
the
Holy
Ghost
in
the
Scripture
that
is
intended
.
However
,
it
is
concluded
that
nothing
be
proposed
or
confirmed
in
Synods
,
but
what
is
well
known
to
be
the
mind
of
the
Holy
Ghost
in
the
Scripture
,
either
by
immediate
Inspiration
,
or
by
Scripture
Revelation
.
(
2.
)
The
Authority
of
the
Assembly
as
convened
in
the
Name
of
Christ
,
and
by
virtue
of
his
Presence
,
whereof
we
have
spoken
before
:
It
pleased
the
Holy
Ghost
and
us
.
(
3.
)
That
the
things
which
they
had
determined
were
necessary
,
that
is
antecedently
so
unto
that
determination
;
namely
,
the
abstaining
from
the
use
of
their
Liberty
in
things
indifferent
in
case
of
scandal
.
(
4.
)
From
the
Duty
,
with
respect
unto
the
Peace
and
mutual
Communion
of
the
Jewish
and
Gentile
Churches
:
Doing
thus
,
say
they
,
ye
shall
do
well
,
which
is
all
the
Sanction
of
their
Decree
;
manifesting
that
it
was
Doctrinal
,
not
Authoritative
in
way
of
Jurisdiction
.
7.
THE
Doctrinal
Abridgement
of
the
Liberty
of
the
Gentile
Christians
in
case
of
scandal
,
they
call
the
imposing
of
no
other
Burden
,
in
opposition
unto
what
they
rejected
,
namely
,
the
imposing
a
yoke
of
Ceremonies
upon
them
,
v.
10.
So
as
that
the
meaning
of
these
Words
is
,
That
they
would
lay
no
Burden
on
them
at
all
,
but
only
advise
them
unto
things
necessary
for
the
avoidance
of
scandal
.
For
it
is
impious
to
imagine
that
the
Apostles
would
impose
any
yoke
,
or
lay
any
burden
on
the
Disciples
,
but
only
the
yoke
and
burden
of
Christ
,
as
being
contrary
to
their
Commission
,
Matth.
28.19
,
20.
HENCE
it
will
follow
,
That
a
Synod
convened
in
the
Name
of
Christ
,
by
the
voluntary
consent
of
several
Churches
concerned
in
mutual
Communion
,
may
declare
and
determine
of
the
mind
of
the
Holy
Ghost
in
the
Scripture
,
and
Decree
the
observation
of
things
true
and
necessary
,
because
revealed
and
appointed
in
the
Scripture
,
which
are
to
be
received
,
owned
and
observed
,
on
the
evidence
of
the
mind
of
the
Holy
Ghost
in
them
,
and
the
Ministerial
Authority
of
the
Synod
it self
.
FINIS
.
ERRATA
.
PAge
16.
line
31.
for
to
read
do
.
p.
23.
l.
34.
r.
state
.
p.
27
l.
2.
r.
believers
be
p.
31.
l.
11.
r.
Mat.
20.
p.
40.
l.
23.
r.
if
so
,
be
.
p.
41.
l.
25.
r.
we
enquire
not
.
p.
47.
l.
ult.
r.
these
.
p.
53.
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.
Notes, typically marginal, from the original text
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