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 GhwreU Govern men+ 
 
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 The Divine right of churcj 
 government 
 
^4^//f^ i^/k^-/^ ? 
 
 -.r. !• 
 
THE 
 
 DIVINE RIGHT 
 
 F 
 
 Church Government: 
 
 Wherein it is proved, by fair and condufive Argumen'S, 
 
 That the Prefbytenan Government, by Preaching and Ruling Eidrrs, 
 in SelTional, PrefbyUrial, and Synodical AfTemblies, may lay the 
 only lawful claim to a Divine Right, according to the Holy 
 Scriptures. 
 
 A NEW EDITION CORRECTED AND AMENDED. 
 
 By Sundry Ministers of Christ within the City-ttf ^JLkJga; 
 
 To which is added, 
 AN 
 
 APPENDIX, 
 
 CONTAINING 
 
 JExtrafts from fome of the bed Authors, who have written on Church 
 Government, concerning the fcriptural qualifications and Dutie^ 
 ' t>f Church members ; the fole Right of Gofpel Miuilters to preach 
 the Gofpel ; the People's Divine Right to choefe their own Paf- 
 tors ; together with an Abrtrad of the Arguments of the great 
 Dr. Owen (though a profefTed Independent) in Favours of the 
 Divine Right of the Office of the Ruling Elder. 
 
 PAISLEY : 
 
 ^JtiNTBD Br NiJlSON AND IVEJR^ 1799. 
 
 H 
 
r 
 
The Editor to the Reader. 
 
 AFTER what the authors of the following Treatife have 
 faid in their preface, the Editor judges it unneceflary for 
 him to detain the reader long with any oblervations of his upon 
 the fubje^ He, however, could fincerely wifh, that the friends 
 of Chrift would pay that atr.ention to the Government and dif- 
 cipline of his church which it juftly deierves. Although this 
 fubjc<St fhould not be placed among the things eflential to the 
 being of a chriftian •, yet if it be found among the things that 
 Chrift has commanded, it is at our p^ril if we continue willful y 
 ignorant of> or defplfe it. He has exprefsly declared, that he 
 who breaks one of the leajl of his commandments, and teacheth 
 men to do fo, fliall be called leaft in the kingdom of heaven.— It 
 is an opinion too common, that if we belic\e the cjfent'ials of religi- 
 on, there is no occaiion for fo much precifenefs about the forms 
 of church govcru.ent, which -are only ircumjiantials^ as there will 
 be no inquiry made about thefe at the tribunal of Chrift But 
 whatever relative importance the things of religion may have 
 when compared with one another, we ought to reckon nothing 
 which God hath appointed, nothing which Jefus hath ratified 
 with his blood, nothing which the Holy Spirit hath indited, 
 fo circumjlantial^ as to be unworthy of our ferious regard. 
 It is at leaft very ri^fh, if not prefumptuous, to fay, that no- 
 thing about the circumftantials of religion will be inquired m- 
 to at the tribunal of Chrift God has exprefsly faid, tl^at every 
 work, good or evil, every idle woixl, and every deed done in 
 the body, fhall be brought into judgement : and falfe worfhip- 
 pers will perhaps find that their form of worfhip conlifted in 
 fomething worfe than idle words, or fmful words either, even 
 in finful deeds, for which they will he accountable at the judgement. 
 As Chrift laid down his life for his people, has inftrucled them, 
 and has fet a hedge about all that they have, it would be oioft 
 ungratefil to requite him with pouring the higheft conten^pt 
 on his kmgly honour and authority ; and when his worlhip is 
 polluted, his truth preverted, and the wails of his New 1 elta- 
 ment Zion broken down, to care for none of thofe thmgs. Go- 
 vernment and difcipline are the hedge of his garden, the church ; 
 and how will what men call the Ilflentials of Religion ren^ain m 
 their glory, when this is broken down, the prefent ftaie of af- 
 fairs can fufficiently atteft, when tlie moft damnable errors' are 
 propagated with impunity ? 
 
 In our times the enemies of the fcriptural order of the houfe of 
 God are very numerous and very active, exerting all their power 
 to break down the carved work of God's fanituary. i he prelent ipi- 
 rit for novelty and innovation, together with the rage for intideiity 
 fo prevalent, i^rongly favours the oppofiiion made to every thing 
 which has a tendency to bind men clofely to God, to his truths, 
 to the purity of his worfhip and ordinances, or to one another 
 by a holy proteffion. : he dcfign therefore of republifhing this 
 Treatife is to aiiift preibytenans of all denominations in the un- 
 
The iEditor to the Reader. 
 
 .derftandl-^g of thofe paOages of fcripture, upon which their fcheme 
 IS built, that they be not led afide by the cunning fpeeches offalfe 
 teachers, whereby they deceive and draw afide the hearts of 
 
 thelimple. -Ihis work was firft publifhcd, at London, at the 
 
 time when the controverfy between the prelbyterians and anci- 
 ent Independents ran very high, and every intelligent and un- 
 prejudiced Reader will fee, that the holy fcriptures have beea 
 carefully pernfed^ accurately compared, wifely colleded and 
 judicioufly explained, in order to evince that the prefbyterian go- 
 vernment has the only lawful claim to a divine right, and is the 
 only form appointed by Chrift in his church. It i^ therefore 
 to be wilhed, that all his people would endeavour, in the ftrength. 
 of divine grace, to obferve the laws of his houfe, and to walk 
 in all his ordinances and commandments blamelefs. 
 
 Confiderable pains has been taken to make this Edition 
 more ealily underflood by common Readers than the former, 
 and yet feveral difficult and hard words have^paffed unnoticed. 
 The Latin Quotations from the Fathers have been omitted, be- 
 caufe they contain nothing materially different from what is in 
 the body of the work, and modern Independents pay littls re- 
 gard to any human authorities but their own. It was propofed 
 to have added a few extracts from MefTrs. Rutherford and 
 Gillefpie ; but upon looking into their works nothing of confe- 
 quence was obferved, that tended to caft any new light upon 
 the fubjecl It is hoped, however, that the Appendix is filled up 
 with extradls from other authors upon lubjedls ot confiderable 
 importance, and very necefiary for thefe times, concerning the 
 fcriprural qualifications and duties of church members ', the 
 divine right of the gofpel minifiry •, the people^ divine right to 
 choofe their own paftors ; with an abfiract of Dr. Owen's argu- 
 ments in favours of the divine right of the ruling elder And as 
 there are many ferious chriftians v/ho have not a capacity to take 
 up and retain a long chain of reafoning, a Summai y of the whole 
 Treatife is given by way of Queftion and Anfwer as a Conclu- 
 fion. 
 
 The Editor is not to be underftbcd as approving of, or vindi- 
 cating every fingle fentiment or mode of exprefiion ufed in this 
 Treatife. At the fame time, next to the holy fcriptures, he re- 
 commends it as one of the beft defences of prelbytery which he 
 has feen 
 
 That it may be blefied of God for informing the ignorant, 
 fettling the wavering, and eftabllfliing the believers of the prefent 
 irulh, is the earned defire of, 
 
 Chriftian Reader, 
 
 Your Humble Servant in the Gofpel, 
 PAISLEY, iS Fib. 1799. 
 
 T. H. 
 
PREFACE 
 
 TO THE PIOUS AND JUDICIOUS 
 
 READER. 
 
 Christian Reader, 
 
 THOU haft in this enfuing treatife, ift, a brief deHrteatlorli 
 of the nature of a Divine Right, wherein it confifts, and 
 how many ways a thing may be accounted of Divine Right, ac- 
 cording to the fcriptures : As alfo, 2d, a plain and familiar de- 
 fcription of that Church-government which feems to have the 
 cleared Divine Right for it, and (of all other contended for) t6 
 be the moft confonant and agreeable to the word of Chrift ; 
 which defcription (comprehending in Itfelf the whole frame and 
 fyftem of the government) is in the feveral branches thereof ex- 
 plained and confirmed by teftimonies or arguments from fcrip- 
 ture; more briefly, in particulars which are ealily granted, more 
 largely, in particulars which are commonly controverted ; yet as 
 perfpicuoufly and concifely in both as the nature of this unufual 
 and comprehenfive fubje^ infifted upon would permit. Things 
 .are handled rather by way of politive affertion, than of polemical 
 diflertation (which too commonly degenerates into verbal flrifes, 
 I Tiii;i. vi. 3, 4. 2 Tim ii. 23- and vain -jangling, i Tim. i 6.) 
 and where any diflenting opinions or objections are refuted, we 
 hope it is with that fobriety, meeknefs and moderation of fpirit, 
 that any unprejudiced judgment may perceive, that we had rather 
 gain then grieve thofe who dilTent from us ; that we endeavour ra- 
 ther to heal up than to tear open the rent j and that we contend 
 more for truth than for viClory. 
 
 To the publication hereof we have been inclinable (after much 
 importunity) principally upon deliberate and fet-ioUs coniideration 
 of, I ft, The neceflity of a treatife of this kind. 2d, The advan- 
 tage likely to accrue thereupon : and, 3d, The feafonable oppor- 
 tunity of fending it abroad at fuch a time as this is. 
 
 I. The neceflity cf a treatife of this nature, is evidcht and ur^ 
 gent. For, 
 
 A 
 
ii The PREFACE. 
 
 •^r:- Wc holct-ouffdres ob%ed; not only by the common chity 
 of our minifterial calling, but alfo by the fpecial bond of our fo- 
 lemn covenant with God, efpecially in Art. i. to bend all our bell 
 endeavours to help forward a reformation of religion according to 
 the word of God, which can never be eiTe(Sted without a due e- 
 ftabliflingent of the fcripture- govern rr^ent and difcipline in the 
 church of God. And to make known what this government is 
 from the law and teftimony, by preaching or writing, comes pro- 
 perly and peculiarly within the fpherc of our place and vocation. 
 
 2. A cloud of darknefs and prejudice, in reference to this mat- 
 ter of Church-government, too generally refts upon the judg- 
 ments and appreheniions of men (yea of God's own people) a- 
 mongn us ; either ift, through the difficulty or Hncommonnefs of 
 this matter of Church-government (though ancient and familiar 
 in other reformed churches, yet new and ftrange to us ;) or 2d, 
 through the ftrange mifreprefentations that are made hereof, by 
 thofe that are fmall friends to the the true Prefbyterial Govera- 
 ment, or that are enemies to all Church-government whatfoever : 
 or 3d, through the different opinions about Church-governmeni, 
 which are to be found amongft pious people and minifters : by ajl 
 which tlie weak and unftable minds of many are caft into amaze 
 of many confufed thoughts, and irrefolutions. 
 
 3. Though many learned treatifes have been publifhed, fome 
 whereof have poiitively alTerted, others have polemically vindi- 
 cated divers parts of Church-government, and the Divine Right 
 thereof: yet hitherto no treat ife of this nature is extant, poli-r 
 tively laying open the nature of a Divine Right, what it is, and a 
 fyftem of that government, which is fo, and proving both by 
 the fcriptures; without which, how fliall the judgments andconfci- 
 ences of men be fatisfied, that this is that Church-government, 
 according to the word of God, which they have covenanted to 
 endeavour to promote, and whereto they are obliged to fubmit ? 
 And lince it is our lot to travel in an unbeaten path, we there- 
 fore promife to ourfelves, from all fober and judicious readers, the 
 greater candour and ingenuity in their meafuring of our fteps and 
 progrefs herein. 
 
 II. The advantage which may probably accrue hereupon, we 
 hope fliall be manifold : For, i. Who can tell but that fome of 
 them, that, in fome things are mifled and contrary minded, may 
 be convinced and regained ? and it will be no fmall reward of our 
 labours, if but one erring brother may be brought back. 2. 
 Some fatisfa<Slion may redound to fuch as are of doubt- 
 ful, unrefolved minds, by removing of their doubts and 
 icruples, and ripening of their refolutions, to fettle more fafely 
 in pomt of Church-government. 3. Thofe that as yet are un- 
 fecn in the matter of church-government, or that want money to 
 buy, or l<^ifure to read many books upon this fubjedl, may here 
 
The preface. 
 
 Ill 
 
 havb much In a little, and competently inform themfelves of the 
 whole body of the government. 4. Conlequently upon the at- 
 taining of the former ends, the work of reformation will be m:u.h 
 facilitated and fmoothcd, the hearts of the people being prerarec: 
 for the Lord and his ordinances. 5. The preient attempt (if i: 
 reach not to that compleatneis and fatisfadorinefs which is dcfir. 
 ed) may yet incite fome of our brethren of more acute and po- 
 lifhed judgments to embark themfelves in fome further dlfco. 
 veries for the public benefit of the church. 6. But though it 
 fliould fall out that in all the former we fliould be utterly difun- 
 pointed, we ihall have this peace and comfort upon our own 
 ipirlts, that we have not hid cur talent in the earth, nor ne'»lc<.' -.- 
 ed to bear witnefs to this part of Chrift's truth, touching tin; 
 government of his church, by his kingly power ; wherein Chrift 
 was oppofed fo much in all ages, Pfal. ii. 1,2, 3. Lukexix. 14, 
 27. Acts iv. and icfv which Chrift did fuffer ih much in a fpc- 
 cial and immediate maimer, as * fome have obferved. For this 
 end Chriil cam.e into the world, (and for this end we canie luto 
 the minifterial calling) to b^ar witnefs to the truth. 
 
 III. Finally, The prefent opportunity of publiihing a trtatilc; 
 on this Subjecl doth much incite and encourage us therein. For ul 
 this time we are beginning in this province of London (and we 
 hope the whole kingdom will with all convenient fpeed, and due 
 caution, fecond us) to put that covenanted Church.governmen* 
 into a^ual execution, wdiich we have a long time intended In our 
 deliberate refolutions. So that generally we ihall be engaged in 
 the government one w^ay or other, either as acting in it as the 
 church-officers, or as lubmitting to it as church-members : Now 
 how Ihall any truly confcientious perfon, cUher afl" in ir, or con- 
 form and fubmit unto it with faith, judgm.ent and alacrity, till 
 he be in fome competent meafure fatisiied of the Divine Righr 
 
 * This truth that Jefus Chrlft is a King, and hath a kingdom and 
 government in his church diftin<ft from the kingdoms of this world, 
 and from the civil government, hath this commendation and character 
 above all other truths, that Chrlft himfelf fufTered to the death for it, 
 and fealed it with his blood. For it may be obferved from the flory of 
 his paffion, this was the only point of his accufation, which was con- 
 felTed and avouched by himfelf, Luke xxHI. 3. John xvili. 33, ^6, 
 37. was moil aggravated, profccuted, and diivcn home by the Jews, 
 Luke xxIH. 2. John xlx. 2i, 23. wa« prevalent with Pilate aS the 
 caufe of condemning him to die, John xlx. 12, 13. and was mention- 
 ed alfo in his fuperfcriptlon upon his crofs, John xix. 19. And al- 
 though in reference to God, and in refpcdt of fatisfadion to the di- 
 vine jufllce for our fms, his death was kur^or a price of redemption ; yet 
 in refereDcc to men who did periecute, accufe, and condemn him, his 
 death was ^.«j7y^/«», a martyr's teftimony to feal fuch a truth. Mr. C 
 Gilkjfle in his Aaron's rod blojfom'wg, &ic. £j>i/l to the Header, 
 
iv The preface. 
 
 thereof? will mere Prudence, without a divine right, be a luffi- 
 cient bafis to eredt the whole frame of church-government upon, 
 as fome conceive ? Prudentiuls, according to general rules of fcrip- 
 tur.', may be of ufe in circumftantials, but will bare prudentials in 
 fubrtantials alfo fatisfy either our God, our covenant, our con- 
 fciences, or our end in this great work of reformation ? what 
 con'cientious perfcn durfthave an hand in acllngas a ruling elder, 
 did he not apprehend the Word of God holds forth a Divine Right 
 for the ruling-elder ? Who durlt have an hand in the cenfures of ad- 
 inonif!iingiheunruly,excommunicatingthefcandalousandobftinate, 
 and of rcftoring the penitent, were there not a divine right here- 
 of revealed in the Scripture, &c. Now therefore, that ruling-el- 
 ders, and the reft of the people, may begin this happy work con- 
 fcientioufly, judiciouily, cheerfully, in fome meafure perceiving 
 the Divine Right of the whole government, wherein they engage 
 therafelves, cleared by Scripture, we hope, by God's bleffing, 
 that this fmall Tracl will afford fome feafonable afliftance, which 
 will be unto us a very acceptable recompence. 
 
 Thus far of the nature of this treatife, and the grounds of our 
 publilhlng thereof. In the next place, a few doubts or fcruples 
 touching church government here allerted, being fuccinctly refolv- 
 ed, we Ihall preface no further. 
 
 Doubt I. Many fcruple and much queflion the divine right of 
 the whole frame of Church-government, as, i. Whether there 
 be any particular Church-government of Divine Right .'' 2. What 
 that government is ?- 3. What church-officers or members of el- 
 derihips are of Divine Right ? 4. Whether Parochial or Congre- 
 gational elderfliips be of Divine Right ? 5. Whether claffical pref- 
 byteries be of Divine Right ? 6. Whether provincial, nationi^l 
 and Oecumenical AiTemblies be of Divine Right ? 7. Whether 
 Appeals from Congregational to Claffical, Provincial, National, 
 and Oecumenical Afleriiblies, and their power to determine upon 
 fuch Appeals, be of Divine Right .^ 8. Whether the power of 
 Cenfures be in the Congregational elderlhip, or any other Affiem- 
 bly, be of Divine Right ? 9. Whether there he- any particular 
 rules in the Scripture directing perfons or AiTemblies in the exer- 
 cife of their power ? 10. Whether the civil Magiftrates, or their 
 Committees and Commiffioners execution of Church-cenfures be 
 contrary to that way of government which Chrifi; hath appointed 
 in his Church ? 
 
 Ref&I. To all or moft of thefe doubts fome com.petent fatisfac- 
 tion may be had from this Treatife enCuing, if lerioufly confider- 
 ed. For, I. That there is a Church-government of divine right, 
 now under the New Teftament, declared in fcripture, is proved. 
 Part. I. 2. What that government is in particular, is 
 evidenced both by the defcription of Church-government, and 
 ^he confirmation of the parts thereof by fcripture, Part 2. chap. L 
 
Thr preface. V 
 
 and fo to the end of tlie book : Whereby it is cleared th;U 
 the Prefbyterial government is that particular government 
 which is of Divine Right, according to the v.^ord of God ^. 
 What ordinary Church-ofPicers, (members of the feveral Elder- 
 iliips) are of Divine Right, is proved, Part 2. Chap. XL 8cct. I. 
 viz. paftors and teachers, with ruling-elders, 4. That parochial 
 or congregational elderfhips, .confiiVing of preaching and rnling- 
 elders, are of Divine Right, is manifeftcd. Part 2. Chap. XII. \. 
 That claffical prefbyteries, or alTemblies, and their power m 
 Church-government, are of Divine Right, is dernonftratvjd, Part 2. 
 Chap. Xlil. 6. That iynodical afrc-mblies, or councils in general 
 {confequently provincial, national, or oecumenical councils in 
 particular) and their power in Church government, are of Divine 
 Rigbt, is cleared, Part 2. Chap. XIV. 7. That appeals from con- 
 gregational elderfl-iips, to cbliical and iyncdical affemblies, from 
 lefler to greater ailemblies aflociatcd, and power in thofe affem- 
 blies to determine authoritatively in fiich appeals, are of Divine 
 Right, is proved, Part 2. chap. XV. 8. That the power of church- 
 cenfures is in Chrift's own church-officers only as the firft fiib- 
 jcd: and proper receptacle there of Divine Right, is cleared, Part 
 2. chap. XI. Sect. 2. which officers of Chrift have and exe- 
 cute the faid power refpe^lively in all the ruling afTemblies, 
 congregational, claffical or fynodical. See fection 3. and chap. 
 12,13, 14, 15 9. That the fcriptures hold forth, ''touching 
 Church-government, not only general, but alfo many particular 
 rules, fufficiently directing both perfons and affiemblies how they 
 Ihould duly put in execution their power of church-government : 
 This is made good, Part 2. chap. IV. And thofe that delire to know 
 which are thefe rules in particular, may confult thofe learned * Cen- 
 turiators of Magdenburg, who have colle^Sted and methodically di- 
 gefted in the very words of thefcripture, afyftemof canonsorrules, 
 touching Church-government, as in the preface to thofe ruies they 
 doprofefs, faying, touchmg things pertaining to the govei muentof 
 the church, the Apolfles delivered certain canon?, which we will 
 addin order, ^^. The very heads of which would be too prolix 
 to recite. 10. Finally, that neither the fuprcme civil magiilrate, as 
 fuch, nor confequently any commiffioner or committees whaTo- 
 ever, devifed and erected by his authority, are the proper fubjecl 
 of the formal power of Church government, nor may lawtully, 
 by any virtue of the magiltratical office, difpenfe any ecclelialtical 
 cenfures or ordinances : But that fuch undertakings are inconiif- 
 tent with that v/ay of government which Chnll hath appointed 
 
 * Cent, u ill, z. cap. 7 P. 407^^41 8 AV/V, Bafil. /In. 1624. Dc 
 rebus ad Gubernatioiiem Ecclefias pcrtinentibus, Apolloli ccitos quof- 
 dam, Canones tradiderunt: quos ordine fubjiciemus, &c. 
 
The PREFACE- vi 
 
 in his cluircli,is evidcnceti, Part 2. chap. IX. well cbrnpafed with 
 chap. XL 
 
 Donl'f 2. But tliis prefbyterial government Is likely to be aft 
 arbitrary and tyrannical government, forafmuch as pr^fbyters of 
 the afPembly of divines and others (whoDiotrephes-like generrlly 
 iffect domineering) have defired an unlimited power, according to 
 their own judgements and prudence, in excommunicatina men 
 from the ordinances in cafes of fcandal. 
 
 Rifcl. A hainous charge, could it be proved againft the prefby- 
 terial government. Now for wiping off this black afperiion, con- 
 sider two things, vrz. i.The imputation itfelf, which is unjuft and 
 i^roundlefs. 2. The pretended ground hereof, which is falfe or 
 irivolous. 
 
 I. The imputation itfelf, is, that the preibyt'feml government 
 is likely to be an arbitrary and tyrannical government. Jnf. How 
 i;njuft this afperiion ? i. What likelihood of arbitrary conduct in 
 this government, i. e. That it fliould be managed and carried on 
 according to mens mere will and pleafure ? For, i . The prePoy terial 
 government (truly fo called) is not in the nature of it any inven- 
 tion of man, but an ordinance of Chrifl: *, nor in the execution of 
 it to be ftated by the will of m-an, but only by the fure word of 
 })rophecy,the facred fcriptures. This government allows not of one 
 church- officer at all-, nor of one ruling ailembly m.ade up of 
 thofe officers; nor of one cenfure or a-ft of power to be done by 
 itny officer or affiembly •, nor of one ordinance to be managed in 
 the church of God, but what are grounded upon, and warranted 
 by the v;ord of God : This government allows no execution 
 of any part thereof, neither in fubftantials nor circumftantials, 
 but according to the particular, or at leaO:, the general rules of 
 fcripture refpedl:iveiy. And can that be arbitrary, which is not 
 at all according toman's will, but only according toChriiVs rule 
 limiting, and ordering m.an's will ^ or is not the Icripture a better 
 and fafer proviiion againi^ all arbitrary government in the church, 
 than all the ordinances, decrees, ftatutes, or whatfoever miunicipal 
 laws in the world of mans devihng can be againfl all arbitrary 
 government in the common-wealth } Tet not men put out 
 their ov/n eyes, though others v/ould cail a mift before them. 
 2. Who cr.n juflly challenge the reformed prefbyterial churches 
 for arbitrary proceedings in m^atters of Church government prac- 
 tiled in fome of them for above thefe fourfcore years ? Or where 
 are their accufers ? 3. Why ihould the prefbyterial governm.ent, to 
 be erected in England^ be prejudged as arbitrary, before the go- 
 vernment be put in execution .'' When arbitrary condu^ appears, let 
 the advcrfarres complain. 4. If any arbitrary conduct: hath been 
 difcovertd in any reformed church, or ihall fall out in cut's, it is 
 or fliall be niojcjuflly reputed the infirmity and fault of the go* 
 vcrnors, than of the government itfelf. 
 
The P R a F a C E. 
 
 Vll 
 
 2. What probability or poiTibillty of tyranny in the pre{byterial 
 government ? For, i. Who fhoulcl tyrannize, what perfons, \\^ha: 
 Ruling Aflemblies ? Not the Minillers •, for, hitherto they have 
 given no juft caufe of any fufpicion, Unce this government was 
 in hand : And they are counterpoifed in all allemblies with :\ 
 plurality of Ruling Elders, it being already Itudioufly* provided 
 that there be always two Ruling Elders to one Minil^er: if there be 
 ftill two to one, how fhould they tyrannize if they would.'' Neither 
 Minifters nor Ruling Elders are likely to tyrannize, if due care be 
 taken by them, whom it doth concern, to ele(Sl:, place, and appoint^ 
 confcientious, prudent, and gracious Minifters and RuUng Elders 
 over all congregations. Nor yet the Ruling AlVemblies IclFer or 
 greater ; for in the prelbytcrial government all lefTer Ruling Af- 
 femblies (though now at firft perhaps fome of them confifting of 
 more weak and lefs-experienced members) are kibordinate to the 
 greater authoratively ; and perfons aggrieved by any mal-admini- 
 ^rations have liberty to appeal from inferior t|0 fuperior : And 
 the very National Altemblyitfelf, though not properly fubordinate, 
 yet is it to be refponiible to the fuprcme political magiftracy in 
 all their proceedings fo far as fubje(^ls and members of the com- 
 mon-wealth. 
 
 3. How can they tyrannize over any ? Or in what refpecls ? 
 Not over their eftates : For, they claim no fecular power at all 
 over mens eftates, by fines, penalties, forfeitures, or confifca- 
 tions. Not over their bodies, for they inflict no corporal punilh- 
 ment, by baniftiment, imprifonment, branding. Hitting, cropping, 
 ftriking, whipping, dilmembcring, or killing : Not over their 
 fouls : For, them they delire by this g^yernmcut to gain, Alatth, 
 18. 15. to edify. 2 Cor. 10. 8. and 13. lo. and to fave, i Cor, 
 5. 5. Only this government ought to be im.partial and fcvere a- 
 gainft iin that the flelh may be deftroyed, i Cor. 5, 5. It is only 
 deftiii<Stive to corruption, which is deadly and deftructive to the 
 foul. Tl>us the imputation itfelf of arbitrary conduct and tyran- 
 ny to the prcfbyterial government is unjuft and groundlefs. 
 
 2. The pretended ground of thisalperiion i:> falle and frivolous. 
 The Prefbyters of the Aflembly of Divinc>\ and others, [Diotre- 
 pheS']\\^Q affcilting pre-eminence) have deGred an unlimited power, 
 according to their own prudence and iudgnient, in keeping men 
 from the' Ordinances in cafes of Icandai nut enumerated. Anfw. 
 I. The preft^ytersi of the Adembl/, and gthers, arc fo f^r from 
 the domineering humour of Diotrephes that tiiey could gladly 
 and heartily have (luitted all intermeddling in Cluircli government, 
 if Tefiw Chrift had not by oftice eng.iged thcui thereto; only to 
 have difpeiifed the Word and Sacrlmeats would have procured 
 them lefshatred,andmoreeafe. 2. They deli:-ed liberty to k' rp from 
 the ordinances, not only perfons guilty of the fcanL.ls cnumerat- 
 
 * Dir^d:?n€or Lhe Lords and comn\cns, tr".-. y?--- ") ^^ ^ ^ ^°* 
 
vili The P R a F a C E. 
 
 ed, but of all fuch like fcandals (and to judge which are thofe fcan- 
 dals, not according to their minds unlimitedly, but according to 
 the mind of Chrift in his word, more fure than all ordinances or 
 A<fl:s of Parliament in the world.) And was this fo hideous a de- 
 iire ? This liberty w^as deiired, not for themfelves, but fof well- 
 conftituted Elderfliips. As great power was granted by the very 
 fervicc book to every fingle curate ; (See the Rubrick before the 
 communion.) A perfect enumeration and defcription of fcandals 
 can be made in no book, but in the Scriptures, and when all is 
 done, muft we not refer thither ? All fcandals are punilhable, as 
 well as any, and to infli£t penalties on fome and not on others as 
 bad or worfe, is inexcufable partiality. Why fhould not prefby- 
 teries duly conftituted, efpecially the greater, be accounted, at 
 leaft, as faithful, intelligent, prudent, and every way as compe- 
 tent judges of what is fcandal, and what not, according to the 
 Scriptures, and that without arbitrary conduct and tyranny, as any 
 civil court, committees or commifiioncrs whatfoever ? Ruling 
 church- alTemblies are intrufted with the whole government in the 
 church, confequently with thf^, and every part. The bed re- 
 formed churches allow to their preibyteries power to keep from 
 the Ordinances fciindalous perfons, not only for fcandals enume- 
 rated, but for fcandals of like nature not enumerated, with fbme 
 general claufe or other, as may appear in eight feveral churches, 
 according to the allegations here in the foot note *: and therefore 
 no new thing is delired, but what is commonly pracStifed in the 
 reformed churches, w^hom we fliould imitate fo far as they lead 
 us on towards purity and perfection. 
 
 Doubt 3. But the independent government feems to be a far 
 
 * (i) The ancient difcipllne of the Bohemian Brethren, publifhed 
 in Latin, in 06tavo, jlfino 1635. page 99, 100. 
 
 (2) The difc.ipli»e of Geneva, j^nnoi^j6. mArt.l^ 22, 57, 86, 
 and 87. (3 . The difcipline of the French church at Frankfort. Edit, 
 2. In Odavo, Anno ISSS' ^^ ^^P ^^ difc'iplina isf Excom. P. 75. and 
 the Ecclefiaft. Difcipline of the reformed Churches of France, printed 
 at London, Anno 1642. Art. 15, 16, and 24. P. 44. (4) The Sy- 
 nodal Conftitution of the Dutch churches in England, chap. 4. Art. 13. 
 and 7//. >. Art. 2. And the Dutch churches in Belgia, {^t^ Harmo^. 
 n'la Synodorum Belgicarum^) cap. 14. Art. 7, «i, and \^. P. 160. (5) 
 The reformed churches at NafTua in Germany, as Zeoper teftiiies, De 
 PoJ'iteia Ecclef. ■pointed Nerborney 'Anno 1 607. in Odavo, Tit de Cen- 
 far is Fcclrfiajl. part 4, Art, 64. P. 843. (6) The difcipline in the 
 Churches conitituted by the labour of Joannes a J.nfco^ entitled torma 
 iic ratio tola Ecckfiafiici Miniteriiy l2c. author Joannts a Lofco Polonice 
 Ba-ioriCy Anno 1555. P. 294. (7) The difcipline agreed upon by the 
 Engllih Exiles that fled from the Marian perfecution to Frankfort, 
 thence to Geneva, allowed by Cah'm; entitled, Ratto ac forma publich 
 orandi D.um, '(Jc. Genex.:. i^^C. Tit. je Dl/cipiina. P. 63. (8) The 
 
The I* R E F a C E. 
 
 IX 
 
 more excellent way, and it is embraced by many godly and preci- 
 ous people and Mjjlifters.. 
 
 Anfvj. I . What true excellency Is there at all in the whole In^ 
 dependent Government, favc only in thofe particulars wherein it 
 agrees with the prefbyterial government ; and only ^o far as it is 
 prelbyterial .'' therefore the prefbyterial government is equally, yea 
 primarily and principally excellent. Wherein is the excellency of 
 the Independent way of government ? iji Have they only thofe 
 Officers which Chrift himfelf hath appointed, Paftors and Teach- 
 ers, ruling Elders and Deacons ? So the Prefbyterians. 2d, 
 Have they thofe fpiritual cenfures, of admonifliing,' excommuni- 
 cating, and receiving again into communion, which Chriil ordain- 
 ed in his church, for guarding his ordinances, and well guiding 
 of the flock ? fo the prefbyterians. 3^/, Have they Congre^rati- 
 onal prefbyteries duly ele(Sted and conftituted for the exercife of all 
 a(^s of government proper and neceflliry for their refpeftive con- 
 gregations ? fo the prefbyterians. /\thy Have they liberty of e- 
 lecdng their ov/n* OfHcers, Paflors, Elders, and Deacons ? fo the 
 prefbyterians. ^th. Have they power to keep the whole lump of 
 the Church from being leavened, and purely to prcferVe the ordi-« 
 nances of Chrivt from pollution and profanation, ^j^fcF {o the 
 prefbyterians, {^c. So that wherein foever the Independent Go-« 
 vernment is truly excellent, the prefbyterial government ftinds 
 in a full epuipage and equality of excellency- 
 
 2. What one true excellency is there in the whole Independent 
 government in any one point, wherein it really differs from the 
 prefbyterial government ? Take for inftance a few points of dif- 
 ference. 
 
 In the independent government. . In the prefbyterial government. 
 No other vifible church of One ffeneral vilible church of 
 
 o 
 
 Chrift is acknowledged but on- Chrift onearth is acknowledged, 
 ly a fingie congregation meet- and all particular churches-, and 
 ing in one place to partake of finglc congregations are but as 
 all ordinauces. limilar parts of that whole. 
 
 The matter of their vifible The matter of the church in- 
 Churcli nmft be to their utmoft vifible are only true believers, 
 judgement of dlfcerning fuch as but of the church viilble perlbns 
 have true grace, real faints. profefliiig true faith in Chriil, 
 
 and obedience to him according 
 to the rules of the gofpel. 
 TJieir churches are pathered Parochial churches arerccciv-/ 
 
 B 
 
 Order of Excommunication and public Repen n;.ce ufcd in the chi'^'Ch 
 of Scotland, Jrmo 1571, Tit. The offcncca that defer ve publit; R<-'- 
 5>cntancc, &;c. P. 87, 88. / 
 
The P R E F a C £. 
 
 Prefb. 
 ed as true vifible churches of 
 Chrirt and moft convenient for 
 mutual edification : Gathering 
 churches out of churches, hath 
 no footfteps in fcripture, is con- 
 trary to apoftoUcal pra£tife : is 
 the fcattering of churches ; the 
 daughter cf fchifm, the mother 
 of confufion, but the ftspmo- 
 ther to edification. 
 
 Preaching elders are both e- 
 le6led and ordained. 
 
 Ruling elders only rule, 
 preach not, i Tim v. 17. 
 
 The fubjea of Church go- 
 vernment is only ChrilVs own 
 church'Officers. 
 
 The church governors aft 
 immediately as the fervants of 
 Chrift and as apointed by him. 
 
 All cenlures and acls of go- 
 vernment are difpenfed in con- 
 gregational prefbyteries fubordi- 
 nately, dependently, with liber- 
 ty of appeal in all cafes to pref- 
 byterial or fynodal afTemblies ; 
 where parties grieved have fuf* 
 ficient remedy. 
 
 There are acknowledged and 
 with happy fuccefs ufednot only 
 faufive and confultative, but alfb 
 authoritative clafles and fynods, 
 in cafes of great in^portance, dif- 
 ficulty, common concernment 
 or appeals ; which have power 
 to dijpenfe all church cenfures, 
 as need lliall require. 
 
 Let thefe and fiich like particulars in the independent way, dif- 
 fering from the prefbyterial, be diily pondered, and then let the 
 impartial and indifferent Reader judge, whether they be not the 
 deformities, at leaft the infirmities of that way. 
 
 ^3. How many tru^ Excellencies are there in the way of the 
 prtfbyterial governipent, wherein it utterly furpafies the Inde- 
 pendent government? Read but the particulars of the former paral- 
 lel in tliv prefbyrerial government, and then confu'er hov/ far xhM 
 
 Ind. 
 out of other true vifiWe churches 
 of Chrift, without any leave or 
 <:onfent of paftor or flock ; yea, 
 againft their wills, receiving fuch 
 as tender themfelves, yea, too 
 often by themfelves or others, 
 direftly or indireftly feducing 
 difciples after them. 
 
 Preaching elders are only e- 
 le^ed, not ordained. 
 
 Ruling elders alfo preach. 
 
 The fubjeft of church govern- 
 ment is the community of the 
 faithful. 
 
 The church officers aft imme- 
 diately as the Servants of the 
 church, and deputed thereby. 
 
 All cenfures and afts of go- 
 vernment are difpenfed in fingle 
 congregations ultimately, inde- 
 pendently, v/ithout all liberty of 
 appeal from them to any fuperi- 
 or Church-alTembly ; fo the 
 p^rtip^ grieved are left without 
 remedy. 
 
 There are acknowledged no 
 a Hhcritativeclafles or fynods, in 
 common, great difficult cafes, 
 and in matters of appeals, but 
 only fuafive and confultative, 
 •and in cale advice be not follow- 
 ed, they proceed only to a non- 
 communion. 
 
The P R a F a C E. 
 
 IX 
 
 tranfcends, yea, how the independent government is indeed no go- 
 vernment at all, to the prefbyterial government ; wherein is to i^e 
 found fuch ample provision, and that according to the word of 
 God, for comely order againftconfufion; forpeace and unity of the 
 church againft fchifm and divifion ; for truth of the faith againft 
 all error and herefy ; for piety and unblamcablenels againft all 
 impiety and fcandal of converfation ; for equity and right againft all 
 mal-adminiftrations, whether ignorant, arbitrary or tyrannical ; 
 for the honour and purity of all Chrift's ordinances againft all 
 contempt, pollution and profanation ; for comfort, quickening and 
 encouragement of the faints in all the ways of Chrift ; and con- 
 fequenrly for the honour of God and our Lord Jefus Chrift in all 
 the myfterious fervices of his fpiritual fanftuary : All which rich 
 advantages, how impoilible is it they ftiould ever be found in the 
 independent government fo long as it continues independent? 
 And what though Tome pious minifter and people embrace the 
 independent way ? This dazzles not the eyes of the intelligent, 
 but of the infirm ; we are to be regulated by fcripture-warrant 
 not by human examples. The beft of faints have failed in the ec- 
 clefiaftical affairs ; what a Iharp contention was there betwixt 
 Paul and Barnabas, A£fs xv. 39. ^e what a dangerous diflimula- 
 tion was therein Peter, the Jews, and Barnabas? Gal. ii. 11, 12, 
 13, ^c. and therefore it is not fafe, prudent, or confcientious to 
 imitate all the examples of the beft, and, yet how few arc thofe 
 that have engaged themfelves in the independent way, in compa- 
 rifon to the multitude of precious minifters and people inferior to 
 them neither in parts, learning, piety, nor any other fpiritual gift, 
 who are for the prefbyterial v/ay of chm'ch government ? notwith- 
 ftanding let all the true Ifrael of God conftantly follow, not the 
 doubtful pra<flices of unglorified faints, but the written pleafure of 
 of the moft glorious King of faints ; and as many as walk accord- 
 hig to this rule, peace ihall be on them, and upon the Ifrael of 
 God. 
 
\ 
 
 prtit 
 pen (let 
 lei in tli^ 
 
T H E 
 
 DIVINE RIGHT 
 
 OF 
 
 CHURCH^GOFERNMENT. 
 
 PART L 
 
 Of the Nature of a Divine Right : and how many ways 
 a thing may be of Divine Right. 
 
 Chap. I. 
 Thatthers is a Government in the Church of Divine Right 
 
 now under the Neiv Tcjiument. 
 
 JESUS CHRIST our Mediator hath the Government (both of 
 the Church, and of all things for the Church) laid upon 
 his Jhoulder, Ifa, ix. 6. and to that end hath all poiver in heaven 
 and earth given to him y Matth. xxviii. i8. Job v. 22. Ephef.u 22. 
 But lapfed man (being full of pride, Pfal. x. 2, 4. and enmity 
 againfl the law of God, Ronu^nu 7.) ismoft impatient ofall govern- 
 ment of God and of Chrifl, Pfal ii. I, 2,3. withLw^f xix. 14, 27. 
 whence it comes to pafs, that the governing and Kingly Poiver of 
 Chrift hath been oppofed inallages, and efpecially in thisof ours, 
 by quarrelfome queries, wrangling difputes, plaufible pretences, 
 fubtile policies, flrong felf-interefts, and mere violent wilfulnefs of 
 many in England, even after they are brought under the Oath oj 
 God to reform Church-Go-'ernment according to the Word cf God, 
 Yet it will be eafily granted, nat there fhould he a Government in 
 the Church of God, otherwife the church ^vould become a mere 
 
14 ^he Divine Right of Church ^G over mnetit. Chap. I. 
 
 Bale! and Chass of confullon, and be in a far worfe condition than 
 all human focieties in the whole world: And that feme one Church 
 Government is much to h preferred hf ore another^ yea before ail other \ 
 as being mofl: denrable in itfelf, and mcft fuitable to this ftate 5 
 otherwife, whf is the Phlatical Government rejeiSted's tliat an6. 
 ther and a bctfer may be erciTtcd inllead thereof? But the rtinch 
 lies in this, U^hether there be any Gcvermnent in the Church vifible of 
 Divine Right? And, if io, which of tho/e Church- Govert-ments 
 (which layc'iim to a Divine Right for their foundation, may be 
 mof clearly evinced by the Scriptures to be of Divine Right indeed ? 
 If the former be convincingly affirmed, the fancy of the Ernfti- 
 ansy 2.nd Semi Errfiafis Qi thefe things will vanilli, that deny all 
 Government to the church diftin(Si: from that of the civil Magif- 
 trate : If the latter be folidly proved by Scripture, it will appear, 
 whether the Monarchical government of die Pope and Prelates; or 
 the mere Uemocratical gcv'erniuent of all the people in an equal le- 
 vel of authority, as among the Brownifbs-, or the mixt Democra- 
 ticcil ^ovdfntnint of both eldei-s and people within their own fingle 
 congregation only, without all fubordination of AiTemblies, and 
 benefit of appeals, as among the Independents j or rather the 
 pure reprefentative government of the Prefbytery or church rulers 
 only, chofen by the people, in fubordination to fuperior Synodical 
 aflemblies, and with appeals thereto, as it is aniong the Prefby- 
 terians, be that peculiar government which Jefus Chrift hath left 
 unto his church, by Divine Right, and in comparifon of which 
 all others are to be rejected. 
 
 To draw things therefore to a clear and fpeedy ifTue about the 
 Divine Right of Church-Government, let this general propofiti- 
 on be laid down. 
 
 The Scriptures dalare^ That there is a Government of DiVlNE 
 Right in the vi/ible Church ofChriJl miv under the New Tejlament, 
 
 This is evident, i Cor. xii. 28. God hath fet feme ifi the Churchy 
 
 firjiy Apofllesy fecondly^ PrepheiSy thirdly ^ Teachers, Helps y Gi- 
 
 vernmentjy'm which place thefe things are plain, i. That hereth^ 
 Apoftle fpeaks of the viiible church : for he had formerly fpoken 
 of vifible gifts and manifefaiions of the Spirit given to profit thtJ 
 Church iviihaly ver, 7, to 12. He alfo compares this Church of 
 God to a vifible organical body, coniifiing of many vifible mem- 
 bers, ver. 12, 13, ^c. And in this 28 ver. enumerates the vifi- 
 ble officers of this church. 2. That here the Apoftle ipeaks at 
 one general vifible church : For, he faith not Churches but churchy 
 in the fingular number, that is of one : Befides, he fpeaks hete of 
 the church in fuch a latitude, as to comprehend in itfelf all gifts 
 of the Spirit, all members, ?.nd all officers, both extraordioarf - 
 and ordinary, which cannot be meant of the chwch of Corinthi 
 or any one particular church, but only of that one general chiirchr 
 on earth. 3. That this general vifible church here meant, is the 
 
Chap I. 7he Divine Righe of ChMrchTGovernmcni. I p 
 
 churchof Chriftnow under the New Teftament,andnot under the 
 Old Teftament j for he mentions here the New Teftanient officers 
 only, ver. 28 4. That in the vifible church now under the New 
 Teftament, there is a government fettled ; for befides ApoJlks^'Pro- 
 phetSy and Teachers y here is mention of aoother fort of officer dif- 
 tin6l from them all, called in the abftraft, GovsynmeniSy a Meta- 
 phor from pilots, mariners, or fhip-mallers, who by their helm, 
 card, or compafs, cables, andothertacklings, guide and order, turn 
 and twine the (hip as neceffity fhall require : fothefe officers called 
 GovtrnmentSy have a powerofgoverningandfteeringthefpiritualver- 
 felof the church ; thus, Beza on this place, fays hedechres the ord^r 
 of Prefbyters, ivho are keepers ofDifcipline and church polity. For how 
 improperly Ihould thefe, or any officers be (liled Governments in 
 the Church, if they had not a power of government in the churcU 
 fettled upon them ? nor can this be interpreted of the civil IVIagif- 
 trate ; for, when the Apoftle wrote this, the church had her Go- 
 vernment, when yet Ihe had no civil Magiftrate to protect her: And 
 when did God ever take this power from the church, and fettle 
 it upon the civil Magiftrate ? Belides, all the other officers here 
 enumerated are purely ecclefiaftical officers •, how groundlefs thea 
 and inconiiftent is it under this name of Governments to introduce 
 a foreign power, viz. the political Magiftrate into the lift and roll 
 of mere church-officers ? Finally, the civil magiftrate, as a Ma- 
 giftrate, is not fo much as a member of the vifible church, (for 
 then all Pagan Magiftrates Ihould be members of the church) 
 much ids a governor in tl^ church of Chrift. 5. That this Go- 
 vernment fettled in the church is of Divine Right j for, of thofe 
 QoverntnentSy as well as of Apojlles, Prohhetsy and Teachers, it is 
 faid, God hath Jet them in, the church. God hath fet them, hath 
 />w/, y>/, "Tremellius out of the Syriack. Hath conjVtuted, or- 
 dainedy Beza out of the Greek. Now, if they be fet in the 
 church and God hath i'et them there, here is a plain Divine Right 
 for Government in the church. 
 
 Add hereto, 2 Cor. 2. 8 Of our tmihorityy ivhich the Lord 
 hath given to us for the edificationy and net for the dfruBion of you. 
 Here are mentioned, i. Church power or authority for govern- 
 ment in the church. 2. The end of this power, pofitively, for 
 the edification ; negatively, not for the deftru<5tion of the church. 
 3 The Author or fountain of this authority, the Lord Chriit 
 hath given it, difp^nfcd it \ there is the Divine Right. 4. Ths 
 proper fubjc<rt8 intrufted with this authority, vit,. the church 
 guides, our authority, which hehath given to us. They are the re- 
 ceptacle of pow.'r for the church, and the government thereof. 
 Compare alfo I T/^^y: v. .12. Matth. xvi. 19, 20, with xviii. ir. 
 andy^/jz/xx. 21, 22, 23. In which and divers like places the 
 Divine Right of Church-Government is apparently vouched by 
 the Scripture, as will h.ereafter more fully appear : but this miy 
 fuffice ih general for the coalirmation of tiiis general propohtio,"v 
 
i6 The Bivlfie Right of Church'Government, Chap. 11. 
 
 Chap. II. 
 
 Of the Nature of a DIVINE RIGHT 
 
 in General. 
 
 Now touching this Divine Right of Church-Governtnent, 
 two things are yet more particularly to be opened and 
 proved, for the more fatisfa<Story clearing thereof unto fober 
 minds, to unprejudiced and unpre-engaged judgements, vvz. i. 
 What the nature of a Divine Right is, and hov/ many ways a thing 
 may be faid to be of Divine Right, and that by warrant of Scrip- 
 ture. 2. What the nature of the Governnient of the Church un- 
 der the New Teftament is, which is vouched by the Scripture to 
 be of Divine Right. 
 
 For the firft, viz. What the nature of a Divine Right is ; con- 
 iider both what a Divine Right is in general, and how many ways 
 a thing may be faid by Scripture-warrant to be of Divine Right 
 in particular. 
 
 Right is that which is moft proper, juft, or equal ; or that 
 which is prefcribed or commanded by fome Statute law, and is juft 
 to be received in virtue of faid law. 
 
 Divine fometimes points out a divine warrant or authority from 
 God, engraven or inftamped upon any thing, whereby it is exalted 
 above all human or created authority and power: And thus, all 
 Scripture is ftiled divinely breathed or infpircd of God. Hence is 
 the divine authority of Scripture alTerted, 2 Tim. iii. 16, 17. 
 and in this fenfe Divine Right is here fpoken of, in reference to 
 ClTi|jrch-Government,asit iignifiesadivine warrant and authority 
 from God himfelf, engraven upon that Church-Government and 
 difcipline (hereafter to be handled,) and revealed to us in his holy 
 Scriptures, the infallible and pcrfedt oracles So that Divine Right 
 (according to this interpretation of the terms) is that which is ei- 
 ther juft, meet, and equal ; or commanded and enjoined by any di- 
 vine warrant or authority : And generally, a thing may be faid to 
 be of Divine Right, which is any way divinely jull, equal, <3'c. 
 Or divmely commanded by any law of God, or by that which i's 
 equivalent to a divine law. And whatloever matters in Church- 
 Government can be proved by Scripture to have thisitamp of di- 
 vine warrant and authority fet upon them, they may prop^'rly be 
 iaid ro be of I)i\ine Right, and that by the will and appointment 
 of jeiiis Cbrill:, to whom God haih delegated all power and au- 
 iiioric) f jr the government of Ils church, Matth. xxviii. 18, 'q. 
 2C. \h. i^jt. 6."jobv. ^^. Eph. I 22. in this fenfe, if Church 
 
Chap. li. ^)oe Bivirie Right of Church-Government. \ j 
 
 Government, or any part of it be found to be of Divine Right : 
 Then confequently, i. It is above all mere human power and ere- 
 ated authority in the world whatfoever, and that fupereminently. 
 A Divine Right is the higheft and bcft tenure, whereby the church 
 can hold of Chrift any do<^rine, worfhip, or government ; only 
 God can ftamp fuch a Divine Right upon any of thefe things, 
 whereby confcience fhall be obliged. All human inventions hcre- 
 .in, whether devifed of our ovm hearts, or derived as traditions 
 from others, are incompatible and inconfiftent herewith : vain irt 
 themfelves, and to all that ufe them, and condemned of God, 
 See I Kings xii. 32, 33. Ifa. xxix. 4. Matth. xv. 6, 7, 8, 9. 
 .2. It is beyond all juft, human, or created power, to aboliili or 
 oppofe the fame, or the due execution thereof in the church of 
 Chrift: For what is of Divine Right, is held of God, and not of 
 man ; and to oppofe that, were to fight againft God. The fu- 
 preme Magiftrates in fuch cafes fhould be nurle-fatKers, Ifa. xlix. 
 23. not ftep-fathers to the church ; their power being cumulative 
 and perfe6live, not privative and deftru<Slive unto her : for fhe both 
 had and exercifed a power in Church-Government, long before 
 there was any chriftian Magiftrate in the world; and it cannot 
 be proved, that ever Chrift took awaythat power from his church, 
 or tranflated it to the political Magiftrate, when he became chrif» 
 tian. 3. It is fo obligatory upon all churches in the whole chrifti- 
 an world, that they ought uniformly to fubniit themfelves unto 
 it: for a Divine Right is equally obligatory on one church as well 
 as on another. And it is fo obhgatory on all perfons, ftates and 
 degrees, that none ought to be exempted from that Chutch-Go- 
 vernment which is of Divine Right, nor to be tcleratea in another 
 Church-Government, which is but of human invention ; nor 
 ought any Chriftian to feek after, or content himfelf with any 
 fuch exemption or toleration : for in fo doing, the inventions of 
 men fhould be preferred before the ordinances of God ; our own 
 wifdom, will, and authority, before the wifdom, will, and authority 
 of Chrift : and we fhould in effect fay, U^e tuill 7iot have this man 
 to reign over- us ^ Luke xix. 27. Let us break their bands af under ^ 
 and cajl their cords aivay from us, Pfalm ii, 3, 
 
1 8 The Divine Right of Church-Government, Chap. III. 
 
 Chap. III. 
 
 Of the nature ef a Divine Right i/; particular. How many ivays 
 a thing may be of Divine Right : And firfl of a Divine Right by 
 the true light of nature. 
 
 THUS we fee in general what a Divine Right is : now m 
 particular let us come to confider how many w^ys a thing 
 may be faid to be of Divine Right by fcripture-warrant, keeping 
 ftill our eye upon this fubje£l of Church-Governmeut, at which 
 all particulars are to be levelled for the clearing of it. 
 
 A thing may be faid to be of Divine Right, or (which is the 
 fame for fubllance) of divine inftitution, divers ways, i . By the 
 true light of nature, 2. By obligatory fcripttire-examples* 3. By divine 
 Approbation. 4. By divine acls. 5. By divine Precepts or Mandates » 
 All maybe seduced to thefe five heads, afcending by degrees from 
 the loweft to the higheft Divine Right, 
 
 I By light of nature. That which is evident by, and confo- 
 iiant to the true light of nature, or natural reafon. Is to be ac- 
 counted of Divine Right in matters of religion. Hence two things 
 ar:: to be made out by fcripture. f. What is meant by the true 
 light of nature. 2. How it may be proved, that what things in 
 teligion are evident by, or confonant to this true light of nature, 
 are of Divine Right. 
 
 I. For the firft. What is meant by the true light of nature, or 
 natural realbn ? Thus conceive. The light of nature may be con- 
 fidered two ways. i. As it was in man before the fall, and fo it 
 was that image and iimllitude of God, in which man was at firft 
 created, Gen. i. 26, 27. or at leaft part of that image *, which 
 image of God, and light of nature, was con-created with man, 
 and was perfect •, vix. fo perfect as the fphere of humanity, and 
 flate of innocency did require : there was no fmful darknefs, 
 crookednefs or imperfection in it : and whatfoever was evident 
 by, or confonant to this purs and perfect light of nature, in re- 
 fpeifl either of theory or pratllce, was doubtlefs of Divine Right, 
 becaufe correfpondent to that divine law of God's image naturally 
 engraved in Adam's heart. But man being lapfed, this will not 
 be now our Queftion, as it is not our cafe. 2. As it is now in 
 man after the fall. The light of nature and image of God in 
 man is not totally abolifhed and utterly razed by the fall \ there 
 remain ftill from r^iiqiies and fragments thereof, fome glimmer- 
 ings, dawnings, and common principles of light, both touching 
 piety to God, equity to man, and fobriety to a man*s fclf, l^c. as 
 is evident by comparing thefe places, Pfal. xix. i, 2, life. Acts 
 xiv, 17. and xvii. 27, 28. Rom. i. 18, 19 20, 21. and 
 ii. 1 2, 14, 15. 2 Cor» V. I. in which places it is plain. 
 
Chap. III. The Divine Right of Chitrch-Governmem, in 
 
 I. That the book of the creature is able (without the fcrlptures, or 
 divine Revelations) to make known to man much of God, his in- 
 vifible Godhead and attributes ,Pfal. xix i, 2, ^^c. Afts xiv, 17. & 
 xvii. 27, 28. yea,fo far as to leave them without excufc Rom. i. j 8, 
 19, 20. 21. i. That there remained fo much natural light in 
 the minds even of heathens, as to render them capable of in- 
 ftru(Slion by the creature in the invifiblc things of God, yea, and 
 that they actually ii) fome meafure did know God^ and becaufe 
 they walked not up to this knowledge, were plagued, Rom. i. 18, 
 
 19, 20, 21. 24, ^r. 3'. That the work of the law rtho* 
 
 not the right ground, manner, and end of that vrork, which is 
 the bleffing of the new-covenant, Ter. xxxij 33. Heb. viii. 10) was 
 ,materiaily written in fome meafure in their hearts. Partly becaufe 
 they did by nature without the law the things contained in the 
 law, fo being a law to themfelves, Rom. ii. 14, 15. Partly, be- 
 caufe they by nature forbore fome of thofe fms which were for- 
 bidden in the law, and were pradlifed by fome that had the lavv, 
 as 2 Cor v. i and partly becaufe according to the good and bad 
 they did, l^fcy their confcience did accufe or excufe, Rom. ii. 15. 
 Now confcience doth not accufe or excufe, but according to fome 
 rule, principle, or law of God, (which is above the confcience) or 
 at leaft fo fuppof ed to be : And they had no law but the imperfe«ft 
 characters thereof in their own hearts, which were not quite 
 obliterated by the fall. Now fo far as this light of nature after 
 the fall, is a true rehque of the light of nature before the fall, 
 that which is according to this light may be counted of Divine 
 Right in matters of religion, which is the next thing to be 
 proved. 
 
 For the fecond, how it may be proved that what things in Re« 
 ligion are evident by, or confonant to this true light of nature, 
 are of Divine Right. Thus briefly, 
 
 £. Becaufe that knowledge which by the light of nature Gen- 
 tiles have of the invifible things of God, is a beam of divine light, 
 as the Apoftle fpeaking of theGcntiles light of nature, faith. That 
 
 which may be known of G©d is manifeft in them for God 
 
 hath fhewed it to them. For the invifible things, l^c Rom i- 
 19, 20. Godhimfelfis the Fountain and Author of the true 
 light of nature; hence fome that unfitly call it the divine light 
 of nature, not only becaufe it hath God for it^ objecl, but alfo 
 God for its principle •, now that which is according to God's ma- 
 nifcftation, muft needs be of Divine Right. 
 
 2. Becaufe thefpirit of Gbd and of Chrifl: in the NewTcftament 
 ispleafedoften toarguefrom the light of nature incondemning of lin, 
 in commending and urging ofduty, asincafeof theinceftuous Cor- 
 inthian •, it is reported commonly, that there is fornication a- 
 mongft you, and fuch fornication as is not fo much as named a- 
 monglt the Gentiles, (who had only the light of oature to guide 
 
20 T/je Divine Right of Clmrch-Governmcni. Chap. III. . 
 
 them) I Cor. v. i. In cafe of the habits of men and women 
 in their public church-aflemblies, that womens heads fhould be 
 covered, mens uncovered in praying or prophecying. Judge in your- 
 felves^ is it comely that a luomafi pray unto God uncovered F Doth not . 
 even nature itfelf teach you, that if a man hath lon^ hair, it is afiame 
 to him ? hut if a ivoman have long hair it is a glory to her^ 'c^fc. i 
 Cor. xi. 13, 14, 15. Here the Apoftle appeals plainly to the 
 very light of nature for the regqjating and direcling of their ha- 
 bits In church-afiembles : and thus in cafe of praying or prophecy- 
 ing in the congregation m an unknown tongue, (unlefs fome do in- 
 terpret) he ftrongly argues againft it from the light of nature, 
 I Cor. xiv. 7, 8,9, 10, : I. and afterwards urges that women 
 be lilent in their churches, from the natural uncomelineis of 
 their fpeaking there, for it is a (hame for women to fpcak in the 
 church, I Cor. xlv. 34, 35, 
 
 Now if the Spirit of God condemn things as vicious, and com- 
 mend things as virtuousfrom the light of nature, istherenot Divine 
 Right in the light of nature ? may we not f^, that which is re- 
 pugnant to the hght of nature in matters of religion, is condemn- 
 ed by Divine Right ; and what is correfpondent to the light of 
 nature, is prefcribed by Divine Right t and if not, where is the 
 ftrength or force of this kind of arguing from the light of nature ? 
 Confequently, in the prefent cafe of Church-government, 
 That which is agreeable to the true light of nature, muft needs 
 be confciTed to be of Divine Right. Though the light of nature 
 be but dim, yet it will lend fome help in this particular : e. g. 
 The light of nature teaches, i . That as every fociety in the world 
 hath a diflinft government of Its own within itfelf, without which 
 it could not fubfift, fo muft the Church, which is .a fociety, have 
 its own diflin(5l government within itfelf, without which it can- 
 not fubfift more than any other fociety. 2. That in all matters 
 of difference the lefTer number in every fociety fhould give way 
 to, and the matters controverted be determined and concluded 
 by the major part •, elfe there would never be an end : and why 
 not fo in the Church ? 3. That in every ill-adminiftration in in- 
 ferior focieties the parties aggrieved fliould have liberty to appeal 
 from them to fuperior focieties, that equity may take place : andj 
 why not from inferior to fuperioi' Church-afTemblies ? 
 
Chap. IV. Ihe Divine Right of Chiirch'GoierfWh'nt. 2i 
 
 CHAP. IV. 
 
 11. Of a Divine Right by obligatory S.:ripiure Examples. 
 
 II. T) Y Obligatory Scripture-examples (which God's people are 
 J3 bound to follow and imitate) matters of religion become 
 of Divine Right, and by the will and appointment of Jefiis Chrifr, 
 by whofe Spirit thofe examples were recorded in fcripture, and 
 • propounded for imitation to the faints. The light of nature ia 
 this cafe helps lomethlng ; but the light of obligatory fcripture 
 examples helps much more, as being more clear, diftin(St and 
 particular. We fay, Scripture-examples ; for only thefe exam- 
 ples are held forth to us by an infallible, impartial, divine hand : 
 and thofe fcripture-examples obligatory, or binding ; for there 
 are many forts of fcripture-examples that oblige not us to imita- 
 tion of them, being written for other ufes and purpofes. 
 
 Great ule is to be made of fuch examples in matters of religi- 
 on, and particularly in matters of Church-government, for the 
 clearing of the Divine Right thereof: and great oppoiition is 
 made by fome againft the binding force of examples, efpecially 
 by men of perverle fpirits, (as too many of the Eraltlan partV 
 are-,) therefore it will be of great confequence to unfold and clear 
 this matter of Scripture-examples, and the obliging power there- 
 of, that we may fee how far examples are to be a law and rule 
 for us, by Divine Right. In general, this propofition feems to 
 be unquei"i:ionable, that whatfoever matter or act of religion Jefus 
 Chrift makes known to his church and people by or under any 
 binding fcripture-example, that matter or a<St of religion fo made 
 known, is of Divine Right, and by the will and appointment of 
 Jefus Chrifl. But to evince this more fatisBictoriiy, thefe leve- 
 ral particulars are to be diftinclly made good and manifelted. i. 
 That fome fcripture examples are obligatory and binding on Chri- 
 ftians in matters of religion. 2. Which are thofe obligatory fcrip- 
 ture-examples. Thefe things being made out, we ihall fee witli 
 what ftrength fcripture-examples hold forth a Divine Right to us 
 in the mylieries of religion ; and particularly in church-govern- 
 ment. 
 
 I. That fome fcripture examples in matters of religion are o- 
 bligatory on Chriftians, as patterns and rules, which they arc 
 bound in confcience to follow and imitate, is evident, 
 
 I. By the divine intention of the Spirit of God, in recording 
 and propounding of examples in fcripture : for he records and 
 propounds them for this very end, that they may be imitated. 
 Thus Chrifl's humility, in wafliing the feet of his difciples, was 
 intentionally propounded as an obh'gatory example, binding both 
 
i 2 ^Ihe Divine Right of Church-Government, Cliap. IV. 
 
 ihe difciples, and us after them, to perform the meaneft offices 
 of love in humility to one another : If I your Lsrd and Mailer 
 have nvafljcd your feety ye ought alfo to have ivnjhed one another's fe'?t. 
 For I have given you an example^ that you ffjould do as I hcv- done 
 io ycu^ John xiii. 4, &c. 13, 14, 15. Thus Chriii's fuffering 
 with innocence and unprovoked patience, not reviling again, ?f.z. 
 is purpofeiy ; propounded for all Chriftians to imitate, and they 
 are bound in confcience as v/eil as they can to follow it — Chr:ft 
 Juffered for us, leaving us an example y that ye fJjould folkw his fleps^ 
 &c. I Pet. ii. 21, 22, 23. Hence the apoftle fo urges the exam- 
 ple of Chriil for the Corinthians to follow in their bounty to the 
 poor faints, yea, though to their own impoverifhing^ for ymi hncvj 
 the grace of our Lord fefus Chrfl^ that though he ivas rich^ ';ct 
 for your fahes he became poor^ that ye through his poverty m^rht be 
 richy 2 Cor. vlii. 9. Nor was the example of Chrift only vr. ten 
 for our imitation ; but the example of the apoftles alfo in the pri- 
 mitive churches were intentionally left upon record for this end, 
 that they might be binding patterns for us to follow in like cafes 
 in after ages. And in particular, this feems to be one fingular 
 ground, fcope and intention of Chrift's Spirit in writing the hifto- 
 ry of the acts of the apofties, that the apoftles a(fi:s in the primitive 
 churches might be our rules in fucceffive churches : For, i. 
 Though this book contain in it many things dogmatical, i. e. di- 
 vers doctrines of the apoftles, yet it is not lliled the Book of the 
 doctrine, but of the A<^ls of the Apoftles, that we may learn to 
 aft as they aftcd. This being one main difference betwixt pro- 
 fane and facred hiftories ; thofe are for fpeculation, thefe alfo for 
 admonition and imitation, i Cor. x- 11. The hiftory therefore 
 of the A6ls propounds examples admonitory and obligatory upon 
 us, that we fhould exprefs like a(Sts in like cafes. 2. Luke (the 
 Pen-man of the Afts j makes fuch a tranfition from his hiftory of 
 Chrift, to this hiftory of ChrilVs apoftles, as to unite and knit 
 them into one volume, Act. i. i. whence we are given to under- 
 stand, that if the church wanted this hiftory of the apoftles, fhe 
 fbould want that perfeft direftion which the Spirit intended for 
 her : as alfo that this book is ufeful and needful to her as well as 
 the other. 3. In the very front of the A<Sts it is faid, that Chrifl 
 after his refurreSIion (and before his afcenlion) gave commandments 
 
 to the Jpojlles and fpake of the things pertaining to the kingdom of 
 
 Godi Acts i. 2, 3, viz. of the polity of the church, fay *fome. Of 
 the kingdom of grace, fay | others. Judicious Calvin % interprets it 
 partly of Church-government, faying, Luke admonifheth us, 
 that Chrift did not fo depart out of the world, as to caft oft' all 
 care of us : for by this dodtrine he fliews that he hath conftituted 
 a perpetual government in his church. Therefore Luke iignifies, 
 
 * R. Park, de Polit. Ecd. 1. 2. cap. 42. J Malcolm Com. in loco. 
 X Calvin in loco. 
 
Chap. IV. The Divine Right of Church-government. 2^* 
 
 that Chrift departed not, before he had provided for his church's 
 government. Now thofe cxpreffions are fet in the frontifpiece, 
 to ftamp the greater authority and obligatory power upon the a<Sb 
 after recorded, being done according to Chnft's commandments ; 
 Chrift intending their aits in the firft founding of his kingdom 
 and poUty ecclefiaftic to be the rule for after churches. For what 
 Chrift fpoke of his kingdom to the apoftles, is like that, JVbat I 
 fay to youy I fay to ally Matth. xiii. 37. as what was faid to the a- 
 poftles touching preaching and baptizing, remitting and retaining 
 of fins, was faid to all the apoftles fuccefTors, to the end of the - 
 nvorldy John xx. 2i, 23. with Mat. xxviii. 18, 19, 20. 
 
 a. By God's approving and commending (uch as were followers 
 not only of the doctrine, but alfo of the examples of the Lord, 
 his apoftles, and primitive churches ; And ye became folloiuers (or 
 imitators) of us and of the Lord, I ThelT. i. 6, 7. and again, Te 
 brethren, became followers for imitators J of the churches cf God ^which 
 in Jndea are in Chrift Jefus : for ye alfo have fuffered like tkings of 
 your own countrymen, even as they have of the Jews, i Thefl'. ii. 14. 
 In which places the Holy Ghoft recites the Theffalonians imitat- 
 ing of the Lord, of the Apoftles, and of the churches, to the 
 praile of the Theftalonlans, by which they are given to imder- 
 ftand that they did well, and difcharged their duty in fuch imi- 
 tations ; for God's condemning or commending any thing, is vir- 
 tually* a prohibiting or prefcribing thereof. 
 
 3. By the Lord's commanding feme examples to be Imitated. 
 Commands of this nature are frequent. In general, Beloved, imi-i 
 iate not that which is evil but that which is good, 3 John 1 1 . In 
 particular, i. Imitating of God and Chrift; Be ye therefore fol- 
 lowers of God as dear children : and walk in love, as Chri/l alfo hath 
 loved us, Eph. V. I, 2. with Eph. iv. 32. He that faith he abid- 
 eth in him^ might himfelf alfo to walk, even as he walked, i John ii. 
 6, 2. Imitating the apoftles and other faints of God. Ihefeech 
 you, be ye imitators of me : for this caufe have Ifcnt unto you Timo- 
 thy who fJmll bring you into remembrance of m\ ways which be 
 
 in Chrift, i Cor. iv. 16, 17. Be yt imitators cfnie, even as I alf> 
 am of Chrift, l Cor. xi. I . Thofe things which you have both learn- 
 ed, and received, and heard and fen in m>', d^ : and the God cf 
 peace f jail be with you, Phil. iv. 9. Be not fothfil. but imit.iiors 
 of them who through faith and patience inherit the promifes, Heb. vi. 
 
 12. Wkofe faith imitate, conjidering the end cf their converfation^ 
 Heb. xiil. 7, Take, my brethren, the prophets, who have fpiken in 
 the name of the L^rd, for an example (cr pattern ) of fuffering afflic' 
 tion and of patience y James v. 10. The/c and like divine com- 
 mands infallibly evidence that many fcri^turc-example? are obli- 
 gatory, and (So bind our confciences to tlic imitaiion of them. 
 
 4. By confent of orthodox and learned Writers, l»ih ancient 
 and modern, acknowledging an obligatory force in feme Scrip- 
 
24 ^he Divinj Right of Church -government. Chap. IV". 
 
 ture-examples, as being left upon record for our imitation : As a- 
 inong others * Chryfoftom, and ^ Greg. NyfTen well obferve. 
 
 Among modern Writers, Mr. ferkins excellently obferves, 
 This is a rule in divinity. That the ordinary examples of the god- 
 ly approved in Scripture, being againft no general precept, have 
 the force of a general rule, and are to be followed. See alfo Pet. 
 Martyr, Calvin, and others t. 
 
 II. Thus it is clear, tli^t fome Scripture-examples are obligato- 
 ry. Now (to come clofer to the matter) conlider, which Scrip- 
 ture-examples are obligatory: i. How many forts of binding ex- 
 amples are propounded to us in Scripture. 2. What Rules we 
 may walk by for findingout the obligatory force of fuch examples. 
 
 How many forts of binding examples are propounded unto us 
 in Scripture, and which are thofe examples ? Anf. There are 
 principally three forts, Wz. Examples of God, of Chrift, of 
 Chriftians. ' 
 
 I. Of God. The example of God is propounded in Scripture 
 as obligatory on us in all moral excellencies and actions, e.g. Matth. 
 v. 44, 45, 48 Eph. v. 1. 1 Pet. i 14, 15, 16. t Joh. iv. 10, 11. 
 
 II . Of Chrift. That the example of Chrift is obligatory, and 
 a binding rule to us for imitation, is evident by thefe and hke tef- 
 timoniesof Scripture, Matth. xi. 29. i Cor. xi. 11. Eph. v. 2, 
 
 * Chryf. wiflieth " But O that there had not wanted on^ that 
 
 ** would have delivered diligently unto us the hlltory of the Apoftles, 
 *' not only what they wrote, or what they fpake, but how they behaved 
 ** themfelves throughout their whole life, both what they did eat, and 
 « when they did eat, when they fat, and whither they went, and what 
 •* they did every day, in what parts they lived, and Into what houfe 
 *< they entered, and whitlier they failed, and that would accurately have 
 *.« expounded all things : fo full of manifold utility are all things of theirs. 
 «« Chryf. Argum. in JEpift. ad Phllem..^-And elfewhere he affirmeth, 
 
 <« Nor hath the grace of the holy Ghoft without caufe left unto 
 
 «< us thefe hiftorles written, but that he may IHr us up to the imitation 
 <' and emulation of fuch unfpeakable men. For when we hear of this 
 <« man's patience, of that man's fobernefs, of another man's readinefs 
 •< to entertain ftrangers, and the manifold virtue of every one, and how 
 ** every one of them did fhine and become illullrious, we areftlrred up to 
 " thehkezeal. Chr}^f. in Gen. 30. 25. Homil. 57. in initio." 
 
 ^ *' For this caufe therefore the converfation of thefe moil excellent 
 *' men is accurately related, that by.imitation of them our life may be 
 ** rightly led on to that which is good. Greg. NyfTen. lib. de vita 
 *< Mofis, Tom. I. p. 170 vid. tot. lib." 
 
 Perkins on Matth. vl. 16. See him alfo on Heb. xi. 6. p. 2S 
 in fol. col, 2. B, C, &c. and on Heb. xi. 22, p. 1:1, col. 2. D and 
 notably on Heb. xii. i p. 200. col. 2. C, D. &c. and on Rev. i;. 
 19. p. 313, col. I, B. arid his art of prophefylng, p. 663, col. / and, 
 2. Vide Pet. Martyr In lib. Jud. R 2." col. i. and in Rom. Iv. 23 
 24. And Calvin, In Hebr. xii. i. And in Pcom.iv. 23, 24. and 
 in I Pet. i. 2t, f:c. 
 
Ghap IV. The Divine Right ofChurch^Govtrnmeni, 2^ 
 
 3, 25, &c. I John 11. 6. I Pet. ii. 21, 22, 23. If I your Lord 
 and M after have i&ajhed your feet, you ought alfo to have ivnjhed ofi^ 
 a?iother's feet. For I have given you an example y that you JJjould do 
 
 as I have done to you John xiii. 14, 15. In this place we muft 
 
 follow the reafon of the example, rather than the individual a£l, 
 viz, after Chrift*s example, we muft be ready to perform the low- 
 eft and meaneft offices of love and fcrvice to one another. 
 
 But which of Chrift's examples are obligatory on Chriftians, 
 will better appear, by diilinguilliing the feveral forts of Chrift'S 
 adtions. ChriiVs aftlons were of feveral kinds •, and to imitate 
 them all, is neither needful, nor poffible, nor warrantable. Or- 
 thodox writers thus rank Chrift's actions: 
 
 1 . Some of Chrift's a*Slions were of Divine power and virtbc, 
 as his Miracles, turning water into wine, John ii. 7, &c. walk- 
 ing on the Sea, Mark vi. 48, 49. Difpofteffing of Jevils by his 
 word, Mark i. 27. Luke iv. 36. curing one born Mind with clay 
 and fpittle, John ix. healing the ftck by his word or touch, John 
 iv. 50. Markvi. 56. Raifing the dead to hfe again, as Joan 
 xii. I. Matth. xi. 5. Luke vii. 22. 
 
 2. Some were adts of divine prerogative, as fending for the afs 
 and colt, without firft aflving the owner's leave, Matth. xxi. 2, &c. 
 
 3. Some Mediatory, done by him as Mediator, Prophet, Prieft, 
 and King of his Church, e. g. inditing the Scripture, called 
 therefore the Word of Chrlft, Col. iii. 16. laying down liis life 
 
 for the f Jeep, John x. 15, &c. giving of the Spirit, John xx. 
 22. Acts ii appointing of his own officers, and giving them 
 commiffions, Eph. iv. 7, 10, 11. Matth. x, and xxviii. 18,19, 
 20. Inftituting of new, and thereby abrogating of old ordinan- 
 ces, Matth. xxviii, 18, 19. i Cor. xi. 23, &c. 
 
 4 Some Accidental, occaftonal, incidental, or circumftantialj 
 as in the cafe of his celebrating his Supper, that it was at ni^ht, 
 not in the morning-, after fupper, not before ; with none but 
 men, none but minifters ; with unleavened, not with leavened 
 bread, &c. thefe circumftantials were accidentally occaiioned by 
 the PafTover, nature of his family, &c. 
 
 5. Some <\€is of Clirift were moral, as I^Iatth. xi. 29. Eph. v. 
 2, 3, 25, &c. or at leaft founded upon a moral realbn and foimda- 
 tion, as John xiii 14, 15. 
 
 To imitate Chrift in his three firft fort of a(fis, is utterly unlaw, 
 fui, and in part impoftibie. To imitate him in his ci.cuaiftantial 
 a6ls from ncceffity, were to make accidentals neceflary, and hap- 
 pily to border upon fuperftition ; for, to urge any thing above what 
 is appointed, as ablolutely neccfTary, is to ui'ge fuperftition: and 
 to yield to any thing above what is appointed, as hmply neceflary, 
 were to yield to fuperftition. But to imitate Chrift in his moral 
 adcs, or acts grounded upon a moral reafon, is our duty ; fudi aou 
 cf Chrift ouij^ht to be the Chriftian's rules 
 
 D 
 
26 The Bivlm Right 9f Church»Coverfime7tf. CliJip. IV. 
 
 III. Of Prophets, Apoftles, Saints, or primitive churches. 
 That their examples are obligatory, is evident by thefe places, 
 1 Cor. xi. I. Phil. iv. 8, 9 i Pet. iii. 4, 5, 6. i Theff. i. 6. 
 and ii 14 Heb. xiii 7. James v. 10, 11. 3 John 11. 
 
 Which of their examples are obligatory, may be thus refolved, 
 by diftinguifhing of their a£tions. 
 
 1 . Some were Iinful ; written for our caution and admonition, 
 hot for our imitation : as i Cor x 5, 6, 10, 12. That neither 
 the juft be lifted up into pride by fecurity, nor the unjuft be har- 
 dened againft the medicine through defpair. See the fourth 
 ule following. 
 
 2. Some were heroical; done by Angular inftlncl and inftiga- 
 tion of the Spirit of God •, as divers a£ls may be prefumed to be, 
 (thov^gh we read not the inftincl clearly recorded :) as, Elias his 
 calling for fire from heaven, 2 Kings i. 10 which the very A- 
 poftles might not imitate, not having his Spirit, Luke ix. 54, 55. 
 Phinehas his killing the adulterer and adulterefs. Numb. xxv. 7, 
 8. Sdmfon's avenging himfelf upon his enemies by his own death. 
 Judges xvi. 30 of which, faith Bernard, if it be defended not 
 to have been his lin, it is undoubtedly to be believed he had pri- 
 Vc.r.e counfel, viz. from God for his faO David's fighting with 
 Gohah of Gath the Giant, hand to hand, i Sam. xvii, 32, Sec. 
 which is no warrant for private duels and quarrels. Such heroic 
 afls are not imitable but by men furnifhed with hke heroic fpirit, 
 and inftinct divine. 
 
 3. Some were by fpecial calling, and lingular extraodlnary dif- 
 penfation : as Abrahamh call to leave his own country for pilgrim.- 
 age in Canaan, Gen. xii. i, 4. which is no warrant for Popirn 
 Pilgrimages to the holy Land, ^c. Abraham's attempts, upon 
 Cod's fpecial trying commands, to kill ^nd facrifice his fon. Gen. 
 xxii. io. no warrant for parents to kill or facrifice their children. 
 The Ifraelites borrowing of, and robbing the Egyptains, Exod. 
 xii. 35. ro warrant for cozenage, ftealing, or for borrowing with 
 intent nr>t to pay again. Compare Rom. xiii. 8. i Theff. iv. 6. 
 Plal. xxxvii. 21. thelfraelitiestakingufuryof theCanaanitiihftran- ■ 
 gers (who were deftined to ruin both in their ftates and perfonf , 
 bent. XX. 15, 16, 17,) Deut. xxiii. 20. which juftifies nei- 
 ther tlic'ir nor our taking ufury of our brethren. Lev. xxv. 36, 
 37. Deut. xxiii. 19, 20. Neh, v 7, 10 Pfal. xv. 5. Frov. 
 xxviii. 8 Ezek. xviii. 8, 13, 17. and xxii I2- John Baptift's living 
 in :he dtfert. Mat. iii no protection for Popifh hermitage, or 
 proof that it is a ftate of greater perfeClion, ^c. 
 
 4. Siime were only accidtntlal or cccafional, occafioned by fpe- 
 cial ne.efiity of times and feafons, or fome prefent appearance of 
 fcandal, or jome fuch accidental emergency. Thus primitive 
 Chrihians had all things comr-on, Acts. iv. 52 but that is no 
 ground for anabr.pt iftical community. Paul wrought at his trade 
 
Chap. IV. The Divine Right of Chunh-Govcrnment. 27 
 
 of tent-making, made his hands mimjler to his uecejjities, Ads 
 XX 34. would not take wages for preaching to the church of 
 of Corinth, 2 Cor. xi. 7, 8, 9. but this lays no necefllty on Mi- 
 mfters to preach the Go^^tX gratis y and maintain themfelves by 
 their own manual labours, except when cafes and feafons are alike, 
 Gal. vi. 6, 7, 8. I Cor. ix. 6 to u. i Tim. v. 17, 18. 
 
 5. Some were of amoral nature, and upon moral grounds 
 wherein they followed Chrift, and we are to follow ttiem, 1 
 Cor xi I. Phil, iv 8,9. and other places fore-mentioned; for 
 whatfoever a£tions were done them, upon fuch grounds as are of 
 a moral, perpetual and common concernm nt to one perfon as well 
 as another, to one church as well as another, in one age as well as 
 another, thofe aftions are obligatory on all, and a rule to after- 
 generations Thus the baptizing of women in th^ primitive 
 churches, A£ls viii. 12. and xvi 15. though only the males 
 were circumcifed under the Old Tcftament, 15 a rule for our b:ip- 
 tizing of women as well as men, they being all ene in Chrijl^ 
 Gal. iii 28. So the admitting of Infants to the £rft initiating 
 Sacrament of the Old Teftament, circumcifion, becaufe they with 
 their parents were were accounted within the covenant of i>racc 
 by God, Gen. xvii. is a rule for us now to admit lufmts to the 
 £rft initiating Sacrament of the New Tellament, Baptifin, be- 
 caufe Infants are federally holy, and within the covenant with 
 thei* believing parents now, as well as then, Rom. xi. 16. i 
 Cor. vii. 14. Col ii. 11, 12. Thus the baptizing of divers per- 
 fons formerly, though into no particular congregation, nor as 
 members of any particular congregation, as the Eunuch, Aifls viii. 
 Lydia, A(fl:s xvi. the Jailor, Afts xvi. becaulc it was fufficient 
 they were baptized into that one general vilible body of Chrift, r 
 Cor. xii. T2, 13 is a rule for us what to do in like cafes upon the 
 fame common ground. Th«s the church's practice of preach- 
 ing the word, and breaking bread on the tlrlf day of the week, 
 Adts XX. 7, l^c. is our rule for fan6afying the Lords day, by 
 celebratincT the word, Sacraments, and other holy ordinances at 
 thefe times. And in like manner, the primitive practices of or- 
 daining preaching prefbyters, by laying on of hands, i Tiui. iv. 
 14. 2 Tim. i. 6. Acts xiii. 3 of governing all the congregations 
 of a city by one common prefbytery, in which rerp(r<Sl: they arc 
 all called by the name of one church, as the church of Jerufalem, 
 A<5ls viii. I. and xv 4. The church of Antioch, A6ts xiii. i. and 
 xi 25, 26. The church of Corinth, i Cur. i 2. 2 Cor. i i. 
 which had churches in it, i Cor xiv. 34. Of healing common 
 fcandalsand errors troubling divers Freibyterial chuiches by the 
 authoritative Decrees of a fynod, made up of members from di- 
 vers prelbyterial churches, as A6"tsxv and fuch like, are our rules 
 in like particulars, which the Lord hath Icf: for our direction, 
 the fame grounds of fuch actions reaching us as well as them. 
 
58 The Divine Right of Church-Government. Chap, IV. 
 
 Now this laft kind of examples, are thofe which we are by divers 
 divine commands efpecially enjoined to follow ; and therefore 
 fuch examples amount to a Divine Right or inftitution : and 
 what we ought to do by virtue of fuch binding examples, is of 
 Divine Right, and by the will and appointment of Jefus Chrift. 
 What difcriminatory notes or rules may we walk by, for find- 
 ing out the obligatory force of fcripture-exarnples ; and what 
 manner of exam,ples thofe be ? For difcovery hereof, take thefe 
 enfuing general rules : 
 
 1. Thofe examples in fcripture, which the Spirit of Chrift 
 commands us to imitate, are undoubtedly obligatory. Such are 
 the moral examples of God, Chrift, Apoftles, Prophets, Saints, 
 and churches recorded in fcriptures, with command to follow 
 them, Eph. iv. 32 and v. i, 2. i John ii. 6. i Car xi. i. 
 Phil. iv. 6. Heb. vi. 12. and xiii. 7, James v 10 3 John 11. 
 
 2. Thofe examples in fcripture, which the Spirit of Chrift 
 commends and praifes, are obligatory ; his commendings are vir- 
 tual com.mandings : and v\^e ought to follow whatfoever is praife- 
 worthy, efpecially in God's account, Phil. iv. 8, 9. 2 Cor x 18. 
 Now the Spirit of Chrift comm.ends many examples to us : as, 
 'Enochs 'VjalVmg ivlih God, Gen. v. 24 Noah's uprightnefsy Gen. 
 vi, Abraham's faith, Rom. iv. and ohedience. Gen xxii. Lot's zeal 
 againjl Sodom sfmsy iVtt.W. 9. Job's patience, James v. 10. 11. 
 And in a word, all the examples of the Saints, which the Lord 
 approves and ft^caks well of : as, Heb. xi. i Pet. iu. 5, 6. to- 
 gether with all fuch examples, whofe imitation by others is com- 
 mended in fcripture: as, i Theil. i 6, 7. and ii. 14. 
 
 3. Thofe examples in fcripture are obligatory, whofe ground, 
 reafon, fcope or end are obligatory, and of a moral nature, and 
 as m/uch concern one Chriftian as another, one church as an- 
 other, one time as another, l.^c. whether they be the exam- 
 ples under the Old or New Teftament Thus the example of the 
 church of Corinth, in excommunicating the inceftuous perfon, 
 
 becaufe he was a wicked perfon- and left he fliould 
 
 leaven the ivhole lump ; and that they might ke^p the evangeli- 
 cal paflbver fincerely, and for that they had power to judge 
 them ivithin: and that hhjiefh might he deJiToyed, and his fpiritfavcd 
 in the day of the Lord Jefusy i Cor. v. 5, 6, 7, 8, n, 12, 13. 
 which grounds and ends being moral, oblige us to life the like 
 remedy againft all wicked and fcandalous perfons. 
 
 4. Thofe a6ls which are propounded in fcripture as patterns 
 or examples, that we fhould act the like good, or avoid the like 
 31', are an obligatory law to us. There is an example of cau- 
 tion, and an example of imitation. 
 
 Thus in reference to well-doing or fuffering for well doing, the 
 examples of Chrift, his Apoftles and other faints are propound- 
 ed as patterns to write after, as John xiii. 14, 15. Heb. xi. toU 
 
Chap. iV. The Divine Right of Church Gavcnment, 29 
 
 with Heb. xii. 1. nv'dh fiich a cloudof ivitnefjl't's. This verfe is as 
 the Epilogue of the former Chapter ((aith the learned Calvin) 
 fhewing to what end the catalogue of iaints was reckoned up, 
 who under the law excelled in faith, viz. That every one may 
 fit himfelf to imitate^ hem. Another adds* , He calls them a 
 cloud whereby we may be directed ; in allufion to that cloud that 
 went before Ifrael in the wildernefs, to conducSt them to the land 
 of Canaan. See alfo i Pet, ii. 21, 22, 23. James v. 10. 
 
 Thus alfo, in reference to ill-doing, that it may be avoided by 
 ns, the bad examples of faints and others are laid before us as 
 warnings and cautions to us, binding us to efcliew like evils, i 
 Cor. X., c;, 6, II. thiv thefe things luere our examples, to the in^ 
 tent ive JJjouId not liijl after evil things, as they alfo Itijled New all 
 thefe things happened unto them for examples y ^c Jude 7. 
 
 (;;. Thofe a<Sts of faints or chriftians which were done bv them 
 ns faints and chriftians, are obligatory upon, and to be followed 
 by all chriftians : but thofe acts which are done by Magiftrates, 
 Prophets, Apoftles, Minifters, ^c. only as fuch, are only obli- 
 gatory on fuch as have like offices, not on all ; according to the 
 maxim, That which agrees to any thing as fuch, agrees to every 
 thing that is fuch. Thus James urges the example of Elias in 
 praying, James v. 17. Paul prefTes the example of Abraham in 
 being juftified by believing, Rom. iv. 23, 24. Peter prefcribes, 
 as a pattern to wives, the example of Sarah, and other holy wo- 
 men of old, for adorning themfelves ivith a meek, and quiet fpirit, — 
 being in fuhjeEiion to their oivn hujhands, i Pet iii. 4, 5, 6, 
 
 6. Thofe a<Sts that were commonly and ordinarily done,ar c 
 ordinarily to be imitated ; as, Baptizing in luater only, and not in 
 any other element, was the ordinary practice of the New Tefta- 
 ment, Matth. iii. 11, 16. Mark i. 6, 10. Luke iii. 16 John i. 
 26, 31, 33. A£ts i. 5. j^nd viii. 36, 38. and x 47. and xi. 16. and 
 by that practice we are obliged to baptize in water only. Join- 
 ing of many chriftians together in receiving the Lord's fupper 
 was an'ordinary practice, Matth xxvi. 20, 26, 27. A6ts ii. 42. and 
 XX. 7. ^c. I Cor. xi. 20 and by us ordinarily to be imitated ; 
 how elfe is it a communion .'' i Cor. x. 16, L7. 
 
 But fuch acts as were done only upon fpecial caufes or fingular 
 reafons, are only to be imitated in like cafes. Thus Chrift ar- 
 gues from a like fpecial caufe, that he was not to do Miracles at 
 Nazareth without a call, as he did in other places where he had 
 a call of God ; from the particular example of Elijah and Eliflia, 
 who only went to them to whom God called them, Luke ix. 
 25, 26, 27. fo he proves that in like cafe of necellity it was 
 lawful ifor his Difc'pies on the Sabbath day to rub ears of corn 
 and eat them, t^c. from David's example of eating Ihew-bread 
 when he hjid need, Matth. xii. i, 2, 3, 4> 5- 
 
 7. Thofe a6ts that were done froni extraordinary calling and 
 
 ''■ FarhdePol. Eccl. /. 2 r. A2. 
 
30 ^he Divine Righl of Church-Govemmenf, Chap. V, 
 
 gifts, are to be imitated (in regard of their fpecial way of afting) 
 only by thofe that have fuch extraordinary calling and gifts. 
 Chrift therefore blames his Apoftles for defiring to imitate Elijah's 
 extraordinary a£l in calling for fire from heaven, Q5*r. vv'hcn they 
 
 had not his ipirit Luke ix. 54, <,S. Papids are blame-worthy 
 
 for imitating the extraordinary forty days and nights faft of 
 Mofes, Elijah :ind Chrift, in their Lent faft Prelates argue cor- 
 ruptly for Biftiops Prelacy over their brethren the Minifters, 
 from the fuperiority of the Apoftles over prefbyters. 
 
 CHAP. V. 
 
 Of a Dlv'me Right by Divine approbation. 
 
 III. TTJ Y Divine Approbation of the Spirit of Jefus Chrift in 
 J3 ^^s word. Whatfoe-ver in matters of religion hath 
 the Divine Approbation of the Spirit of Chrift in the fcriptures, 
 that is of Divine Right, and by the will and appointment of Jelus 
 Chrift. God's approving or allowing of any thing, plainly im- 
 plies that it is according to his will and pleafure, and io is equiva- 
 lent to a divine inftitution or appointment ; for what is a divine 
 inftitution or law, but the publifhing of the divine will of the 
 Legiflator, touching things to be ailed or omitted ^ and God can- 
 rot approve any thing that is againft his will. Contrariwife God's 
 -difallowirg of any thing, plainly Implies that it is againft his will, 
 and fo of Divine Right prohibited, and unlawful God allows or 
 difallows things not becaufe they are good or evil : but things 
 are therefore good or evil, becaufe he approves or difallows 
 them. 
 
 Now God approves or difallows things divers ways : 
 I. By commending or difcommending. God commended king 
 Joftah for his zeal and impartiality in compleating of the Reforma- 
 tion of religion, i Kings xili. 25. This is a rule for all Princes 
 and Magiftrates how they fhould reform. The Angel of the 
 church of Ephefus is commended, for not bearing of thofe that 
 were evil, ior trying aiid dcteding the falfe Apoftles, and for 
 hating the works of the Nicclaitans, Rev. ii 2, ^, 6. The An- 
 gel of the church of Pergamus is pr^ifed, for holding faft Chrift's 
 name, and not denying his faith in places of danger, and days 
 ofdeepeft perfecution, Rev. ii. 13. A rule for all paftors and 
 churches, how in all fuch cafes they fhould carry themftlves. God's 
 commendings are divine comm.andings. On the contrary, God dif- 
 praifes Ephefus, for falling from her firft love, Rev. ii. 4. Perga-, 
 mus, for holding the Do(StrIne of Balaam, and the Doctrine of 
 the Nicolaitans, Rev ii 14, !$• Thyatira, for tolerating the 
 falfe prophetefs Jezabel, to teach and feduce his fervants, ^c. 
 Rev ii 20 Laodicea, becaufe ihe wai? neither hot nor cold, 
 but luke-warm, Rev. iii. 15 The church of Ccrinth, for com 
 
Chap V. The D'lvlne PJght of Church-Government, 31 
 
 ing together in public afiemblies, not for better but for worfe, 
 by reafon of fchifms, fcandals, and other diforders -about the 
 Lord's fupper, i Cor. xi. 17, ^c. In thefe and all fuch divine 
 difcommendings of the churclies for their corruptions, all fucceed- 
 ing churches are ftrongly forbidden the hke corruptions : God's 
 difpraifes are divine prohibitions. Thus good church-elders are 
 commended in this notion, that they are elders ruling welly i Tim. 
 V. 17. therefore that elders in the church fhould rule, and rule 
 well, is by this commendation of Divine Right. 
 
 2. By promifing and threatning. What promife did God ever 
 make to any a6t or performance, which was not a duty ? or 
 what threatening againft any z€t, which was not a lin ? He pro- 
 mifed to them that forfake all for Chriit, an hundred -fold now in 
 this time, and in the world to come eternal life^ Mark x. 29, 30. 
 therefore it is our duty to forfake all for Chri h He promifed to 
 ratify in heaven his difciples fentences o^ building or hofing en 
 earth ; and to he with them whenfoever two or three of them 
 were met together {or th^it end, Matth. xvi 19. and xviii. 18, 
 19, 20. and John XX 23 Therefore binding and loofmg, re- 
 mitting and retaining of lins, and meeting together for that end, 
 belongs to them by Divine Riglit. He promifed to be with 
 th^em that baptize, preach, remit, and retain fins in his name, ^V. 
 always to theendoftheworlly John xx. 23. with Matth. xxviii. 
 18, 19, 20. which promife Ihews, that thefe works and employ- 
 ments belong to all fucceeding minifters to the world's end, as 
 well as to the Apoftles by Divine Right. On the contrary, the 
 Lord threatens Ephefus for decay of f.rfl: love, Rev. ii. 4, 5. 
 Pergamus for holding filfe doctrine Rev. ii. 14, ic. Thyatira 
 for tolerating of Jezabel and her falfe teaching, ^r. Rev. ji. 20, 
 21, 23. and Laodicea for lukc-warmnefs. Rev. Hi. 15, 16. There- 
 fore ail thjfe were their fins, and we are bound even by tliis di- 
 vine threatening to avoid the like by a Divine varran". 
 
 3. By remunerating or rewarding; whether he reward with 
 bleilings, or v/ith judgements. With blellings God rp^v2rded the 
 Hebrew Midwives, becaufe they preferved the Male children of 
 Krael, contrary to Pharaoh's bloody command ; God made them 
 houfcs, Exod. i. 17, 20, 21. He will have the elders that rule 
 well counted worthy of double honour , i^c. i. c. rev/ardjd witlt 
 a bountiful, plentiful maintenance, i Tim. v. 17. Therefore their 
 ruling in the Church is of Divine Right, i<^): which God ap- 
 points fuch a good reward. Ccntrariwife, with iadg'^ments God 
 rewarded King Saul, for oOering a burnt-oueiing hiinfelf, i Sam. 
 xiii. 12, 13. 14. Uzzah for touching the Ark, tiiOLV^li it was ready 
 to fall, 2 Sam. vi. 6, 7. and King Uzziah, for going into the 
 Temple to burn inccnfe, 2 Chron. xxvi. 16. Non'i of thefe 
 being Prieits, yet prefuming to meddle with the Prieft's ofBce : 
 A rule for all perfons, beiug not church-oincers, yea, thoug'.i 
 they be princes or fuprcme HiHgi^liMtes, that they an: hereby ^ 
 
32 The Divine Right of Church Governmejit. Chap. VL 
 
 warned by the Divine Law, not to ufurp church authority, or 
 offices to themfelves. God rewarded the Corinthians with the 
 judgements of weaknefs, fickncfs and death, for unworthy re- 
 ceiving of the Lord's Supper, i Cor. xi. 30. 80 that this is a 
 divine warning for all after-churches againit unworthy communi- 
 cating. 
 
 CHAP. VL 
 
 4. Of a Dhine Right by divine aEts. 
 
 IV. T)'^ divine adls, Whatfoever matters of religion were c- 
 JL) reeled in, or conferred upon the church of God, by God, 
 or any perfon of the blelTed Trinity, and are left recorded in the 
 fcripture, they are of Divine Right, by the will and appointment 
 of Jefus Chrift. Shall divine approbation, yea, fhall the faints 
 binding example hold forth to us a Divine Right, and lliall not 
 -the divine a<5lions of God, Chrifl:, and the Spirit, do it much more ? 
 Take fome inftances : The Lord's-day-Sabbath under the New 
 Teftament, was it not inftituted (the feventh day being changed 
 to the firft day of the week) by the adts of Chrift, having now per- 
 fe^led the fpiritual creation of the new world, viz. by his refur- 
 redtion and apparitions to his difciples on that day, and miracu- 
 lous blefiing and fan«^ifying of that day, by pouring forth the 
 gifts of the Holy Gholl, A£ts ii. all which were feconded with 
 the apoftolical practice in the primitive churches, Acts xx. 7, &c. 
 I Cor. xvi 1,2. And do not the churches of Chrift generally 
 conclude upon thefe grounds, that the Lord's-day-Sabbath is of 
 Divine Warrant ? Thus circumcifion is abrogated of Divine Right, 
 by Chrift's a£r, inflituting Baptifm inftead thereof, Col. ii 11, 12. 
 The paiTover is abolifhed of Divine Right by Chrift himfelf, our 
 true pafTover, hcitig facrfced for usy i Cor. v. 7. and the Lord's 
 Supper being inftituted a memorial of Chrift's death, inftead ofit> 
 Matth. xxvi. Mark xiv. Luke xxii. And the whole ceremonial 
 law is antiquated, and made void by Chrift's death, accomplilh- 
 ing all thofe dark types •, therefore Chrift immediately before his 
 yielding up the ghoft cried, // is fitnJJjed, John xix. 30 See Col. 
 ii. 14. Eph. ii. 14, IK. alolipAng the lan.v of commandments in or- 
 dinancesy Heb. viii. 13. and x. 4, 5, &c. Thus by Chrift's adt of 
 giving the keys of the kingdom of heaven to Peter, and the a- 
 poftles, Matth. xvi. 19. and xviii 18, 19. the keys belong to the 
 oincers of the church by Divine Right. By God's a<^l: oi /citing 
 in the church fome ^ firft apsftles., ^c. I Cor. xii. 28. all thole offi- 
 cers belong to i^e general viiible church by Divine Right. By 
 Chrift's aft of bounty upon his triumphant afcenfton into heaven, 
 in giving gifts to men ^ Eph. iv. 7, II, i 2. all thofe church- Ofli- 
 cers, being Chrift's gifts, are of Divine Right. Finally by the holy 
 
Giap VIL ^he Divine Right of Church'GovernmenU 33 
 
 Ghoft's act, in fetting elders, over-leers over the flock, A6ls sx 
 28. Elders are fuch OYcrfeers by Divine Right. 
 
 CHAP. VII. 
 
 5. Of a Divine Right, by Divine Precepts. 
 
 V. TT^INALLY and primarily, by divine Precepts, Whatfoe- 
 r ver in matters of Religion is commanded or forbidden 
 by God in his word, that is accordingly a duty or fln, by Divine 
 Right : As, the duties of the whole moral law, the ten words, 
 commanded of God, Exod. xx. Deut. v. Believing in Chrift, 
 commanded of God, i John iii 23. The plentiful and honour* 
 able maintenance of minifters, commanded of God, i Tim. v. 
 17, 18. I Cor. ix. 9, 10, II, 13, 14. Gal. vi. 6. The peo- 
 ples cfteeming, loving and obeying their Paftors and Teachers, 
 commanded of God, i Thef. v. 12. Heb. xiii. 7, 17. Minif- 
 ters diligence and faithfulnefs, in feeding and watching over their 
 flocks, commanded of God, A£ts xx, 28. 2 Tim. iv. i, 2, 3. 
 1 Pet. iv. I, 2, 3. with innumerable commands and precepts 
 of all forts; now all things fo commanded are evidently of 
 Divine Right, and without gain-faying granted on all hands, even 
 by Eraftians themfelves. But the queftion will be, how far we 
 Ihall extend this head of Divine commands. For clearnefs fake, 
 thus diftinguifh, thus refolve : 
 
 God's Commands are either immediate or mediate. 
 
 I . Immediate divine commands: as thofe which God propounds 
 and urges; as the ten Commandments, Exod. xx. Deut. v. and^ 
 all other injunctions of his in his word pofitively laid down Of 
 fuch commands the Apoftle faith, 1 cemmandy yet net /, but the 
 JLordy I Cor. vii 10. 
 
 Now thefe immediate commands of God, in regard of their 
 manner of publiihing and propounding, are either explicit or 
 implicit, 
 
 I. Explicit : which are exprefly and in plain terms laid down, 
 as the letter of the commandments of the decalogue, Exod. xx. 
 The commands of Chrift, Feed my Lambs^ feed my Sheep, John 
 «i, Goy di/ap/e ye al/ Nations, &c. Matth. xxviii. 19. Do this tr: 
 remembrance of me, Matth. xxvi. i Cor. xi. 23, 24, &c. Now 
 whatfoever is exprefly commanded of God in plain evident terms, 
 that is of Divine Right, without all colour of controverfy. Only 
 take this caution. The Divine Right of things enjoined by God's 
 cxprefs command, is to be interpreted according to the nature of 
 the thing commanded, and the end or fcope of the Lord in com- 
 manding, e, g. I. Some things God commands moraUy, to be 
 of perpetual ufe *, as to honour father and mother, &c thefe arc 
 
 E 
 
j4 ^c Divif.B Rigk of Chutth^Govnnfht^t. Ch^p. Vlt. 
 
 6f Divine fe.ight fcr cvtr. 2. Sortie thiiigs he command^ bttt 
 pofitively, to be pf ufe foi- ii teriain feafon ; as the ceremonial ad* 
 
 miniflrations till Chriil fhould come, for the Jewifli church, and 
 the judicial obfervances for their Jewifh polity ; and all thefe pqii- 
 tlve lay/s were of Divine Right, till Chrift abrogated them. 3. 
 Some things he coiamands only by way of trial, not with inten- 
 tion that the things comniarided ihould be done, but that his peo- 
 ples fear, love and obedience nuay be proved, tried, &c. Thus 
 God commanded Abraham to oiTer t-p his fon Ifaac for a hlirnt- 
 €> Bering, Gen. tixii. fuch thihgs are of Divine Right only iit fnch 
 tafes of fpscial infallible command. 4. Some things he tommands 
 extraordinarily in eel-tain fe!e6: and fpecial Cafts : as, Ifmei to hoiy^ 
 Ytnv je^weUyf the E^ypUam io fob them y without intention ever to 
 teftofe them, Exod, xi. 2, Ziz, Th-e Dlfciples to^!?/rr<?c^— --*- 
 '^txH.o prcv'ds mithtr -gold nor f.lver^ he. Matth. x. y, 9, 9, tii' 
 The Eiders of the church (while miracles Were pf u{e in the church) 
 p ar'^cifjt thi; Jitk '^ith cii in tht Narnt of the Ldrd, for their recoV'^'r 
 ry. Tames V. ■i4' Thefe fend like extrabrdinai*y commands wertj 
 only of force by Divitie Right, ih th^fe ettraofdinary Teleft caft^i 
 ^'hen they' wete prcpomided. " ' . 
 
 ' 2.' Implicit, ofitnplied: whkh tre dthet compreU^nfively tbri- 
 twined in or under the etprefs tern>.s arid Ifetter of thfe tomtnand ; 
 iCr confeqnintially are deducible from the tsprefs cotnriiiind. 
 
 Compreheniively many things &tt contained in a command, 
 that are not exprtlied in the vci-y letter of the command. Thits 
 found interpreters of the decalogue genefally tonfefs, that all 
 rrecepts thereof include th^e vvhole parts under tht general term, 
 and God v/ills many things by them more than the bare words 
 Signify: c. g. In Negative commands forbidding Cih, wS ate to 
 tif.derfland the poiitive precepts prefcribing the contrary dutitS, 
 ^nd fo on the contrary under ainimative commands, we are ib 
 undcrftand the Negative thereof: Thus Chrift expounds thefixth 
 tommahdment, Matth. v. ^t, to I'j. and ver. 43, to the end of 
 the chapter. So when any evil is forbidden, not only the omward 
 grofs a<fl:s, but all inward acl:s and degrees thereof, with dl tauf!^ 
 es and bccalions, all fruits and effe£ls thereof, are forbidden like- 
 wife: as, under killing, provoking terms, ra0i dinger, Matth. r. 
 21, 22. under adultery, wanton looks, luftful thought'^, Sec. 
 Matth. V. 27, 28, 29* 30. Now all things comprehended in a 
 command (though not expreffed) are of Divine Right. 
 
 Confequentialiy many things are clearly deducibie from eXprefs 
 commands in Scripture, by clear, unforced, infallible and undeni- 
 able confequence. Now what things are commanded by necelTaTy 
 confequence, vhcy are of Divine Right, ai> well as things in es- 
 prefs terms prcfcribcd, e. g. In the cafe of baptifm, have the or- 
 dinary minifters of the New 'I eftament anypunclual ex prefs com- 
 mand to baptize ? yet by confequence it is evident infallibly. The, 
 
Qhsjip. VUn The Divine Right of Ch^rQh-QQva-mienU 35 
 
 Apoftlesare commanded to baptize, and the protixife \% ma^a tc^ 
 them by Chrift, that he w/7/ be luitb th(m ahvap to the end of the 
 ^^rA^f, Matth. xxviii. i8, 19,20. which cannot be interpreted of 
 theApoftles perfons onlyjfgr they were not tolive till the world's 
 end, but are dead and gone long ago : but of the Apoftles fn4 
 their fucceflbrs the minifters of the Gofpel to the wodd'^ end j 
 now to whom the promife of Chrift's prefencc is here to be appli- 
 ed, to them the precept of baptizing and teaching is intended, 
 by clear confequence and dedu<n:ion. So, Infants oi Chriflian pa- 
 rents under the New Teftament are commanded to be baptized^ 
 by confeqijcnce ; for that the infants of God's people under the 
 Old Teftament were commanded to be circumciled, Gen. xvij. 
 for. The privileges of believers under the New Tedairent are a^ 
 lai'ge as the privileges of believers under the Old Teftament- 
 And the children of believers under the New Teftament are fede- 
 ally holy and within the Covenant of God, as well as the chil- 
 renof believers under the Old Teftament, Gen. xvii. compared 
 with Rom» xi. i6, i Cor. vii. 14. And what objeiStions can be 
 made from infants incapacity now, againft their baptifm, n^ight 
 as well then have been made againft their being circumc^iTed. And 
 why children ihould once be admitted to the initiating Sacrament, 
 and not ftill be admitted to the like initiating Sacrament, (the Lord 
 pf the Covenant and Sacrament nowhere forbidding them) there 
 can be no juft ground. And baptifm fucceeds In the room of cir- 
 cumcifton, Col. ii. 1 1, 12. Thus in cafe of the Lord's Supper, A- 
 poftles were commanded to difpenfe it, and men command to re^ 
 ceive it. Do ye thisin rememberatjce of me, Matth. ixvi. i Con 
 xi. 24, 25. yet by confequence, the Minifters of the Gofpel fuc- 
 ceeding the Apoftles, being ftewards of the myfteries of God, have 
 the fame charge laid upon them 5 and women as well as men are 
 enjoined to keep that Sacrament, v/hole families communicating 
 in thePaftbver, the forerunner of the Lord's Supper, Exod. xiv. 
 and male and female h^'ing a// one in Chri/l, Gal. iii. 28. Thus 
 in cafe of the nininie nance of nilniflen under the Keiv Tefament : the 
 Apoftle proves it by confequencc to be commanded, God hath or- 
 dained, &c. from God's command of not V2uzzi:;2g the Ox that 
 triads out the corn, and of maintaining the Priefts under the Old 
 Teftament, 1 Cor. ix. 14, &c. i Tim. v. 17, 18 And thus, in 
 cale of church polity, the Hebrews are commanded to obey and 
 be fubordinate to their rulers in the Lord, Heb. xiii- ^r conft- 
 quently, other churches are commanded not only to have Rulers, 
 but to obey and fubmit to their vul^ and government. Timothy 
 is commanded to lay hands fuddenly Qntjone, dzc. in ordaining 
 cf preaching Elders, i Tim. v. 21, 22, conic(|itently, fuch as 
 fucceed Timothy in ordaining of preaching Elders are enjoined 
 therein to do nothing fuddenly, haftiiy, &c. but upon mature de- 
 liberation. The Apoftle comiBands that men muft frft bcpyjViJj 
 
34 ^^^ Divine Rig?3t of Church''Go''*ernment, Chap, VII, 
 
 and fotmdhlamelefs, before they execute the Deacon^ s officCy 1 Tim. iii. 
 JO. by confcquence, it is much more neceflarily commanded, that 
 ruling elders fhould firft be proved and be found blamelefs, before 
 they exerciferule : and that minifters be examined and found blame- 
 lefs before they be ordained to or execute the Minifterial Function, 
 for thefe offices are of greater and higher concernment than the 
 Deacon's office. 
 
 2. Mediate divine commands, which are mediately from God, 
 but immediately from men : and thefe come under a double con- 
 iideration, being either, 
 
 I. Such commands whofe general principles are immediately 
 the Lord's, yet accommodations and determinations ofparticu- 
 Jars are from men, by apparent dedu<Slions from thofe grounds. 
 
 Of fuch the apoftle faith, Bttt to the rejlfpeak /, not the Lord, 
 
 I Cor. vii. 1 2. not that Paul delivered any commands merely of 
 his own head, (for he had obtained mercy of the Lord to be faithful, 
 ver. 25. and did think that he had tJ:^ Spirit of the Lord, ver. 40.) 
 but grounded his commands upon the word of God, whereof the 
 apoftle was the interpreter The cafe is concerning divorce when it 
 fell out that believer and unbeliever were married together *, the 
 Lord had given general rules about divorce, but no particular 
 rule about this cafe, (it being not incident to the Jews) the apo- 
 ftle therefore accommodates the general rule to the particular 
 cafe ; he, not the Lord determined the particular. Thus found 
 interpreters conceive to be the apoftle's meaning ; Thus the a- 
 poftle treating of order in public afTemblies, faith, The prophet 
 and the fpiritual man mujl achwwledge the things ivhich I ivrite, to 
 he the commandments of the Lord, i Cor. xiv. 37. undcrftand it 
 mediately *, as being agreeable to the Lord's principles revealed ! 
 for, otherwifc how fliould the prophet know what the Lord im- 
 mediately revealed to the apoftle ? or why fhould we think it 
 probable that what Paul here fpeaks of order and decency in 
 church-aflemblies, was immediately and exprefsly delivered him 
 by fpeech or revelation from the Lord, feeing thefe particulars 
 have fuch eafy and apparent dedu^ion from general principles, 
 and revelations are not unneccflarily multiplied ; yet thefe parti- 
 cular deductions and determinations are here ftiled the command- 
 ments of the Lord. 
 
 2. Such commands, which are accidental and occafional, whofc 
 grounds and general principles are alfo the Lord's ; yet determi- 
 nation or dedudtion of particulars can hardly be made, but in 
 fuch emergent cafes and occaftons accidentally falling out, as ne- 
 ceilitate thereunto. As in ^hat cafe. Ads xv. when the fynod 
 commands abftinenceyrow blood and things Jlrangled, and that ne- 
 ceflarily (though the Levitical law was now abrogated) becaufe the 
 common ufc thereof by accident grew very fcandalous ; therefore 
 by thjc lav; of charity, the ufe of Chnftian liberty is- to be fufpend- 
 
Chap. I. 5^^ Divine Right of Church Gcvemment, 37 
 
 ed, when othcrwife the fcandal of my brother is endangered : yet 
 from any ground of equity to have provided fuch a particular 
 rule as this, without fuch a cafe occurring, would fcarce have 
 been poffible 5 now the fynod faith of this determination, It feem^ 
 ed good unto the Holy Ghoji and unto us A6ts xv. And ano- 
 ther fynod, walking by the like light and rule of the fcripture as 
 they did, may fay of themfelves as the apoftles faid, 
 
 PART II. 
 
 Of the nature of that Church-Government, 
 which is ot Divine Right, according to 
 Scripture* 
 
 C H A p. I. 
 
 l^he defcription of Church-Governmetit. 
 
 THE nature of that Church-Government which is of Divine 
 Right according to fcripture, comes next to be confidered j 
 (having fo fully feen what the nature of a Divine Right is, and 
 how many feveral ways matters in religion may be faid to be of 
 Divine Right.) For the fuller and clearer unfolding whereof, 
 let us firft fee how Church-Government may be defcribed •, and 
 -then how that defcription may be explained and juftified by the 
 word of God, in the branches of it. 
 
 Church-Government may be thus defcribed : 
 Church-Government is * a power or authority f fpiritual, :|: re- 
 vealed in the holy fcriptures, derived from § Jefus Chrift our Me- 
 diator, (I only to his own officers, and by them exercifed in ** 
 difpcnfing of the word, ff feals, :|;:|: cenfures, and §§ all other 
 ordinances of Chrift, for the |!l! edifying of the church of Chrift. 
 
 * a Cor. X. 8. and xiii. 10. f Matt. xvi. 19. and xviii. 15, 16, 
 17, 18. I Cor. V, 4, 5. z, Cor. x, 8 and xili. lO. | 2 Tim. iii. 16, 17. 
 I Tim. iii. .4, .5, with all places that mention any thing of govern- 
 ment. § Eph. iv. 8, I I, 12.. I Cor. xii. 28. Matt, xxviii. 18, 19, 2<^ 
 John XX. 21, 22, 23. Matt. xvi. 19. 2 Cor. x. 8. )l Mat. xvi. 19. and 
 xxviii. 19. John xx. 21, 23. '2 Cor. x. 8. and xiii. 10 ** Matth. 
 xxviii. 18, ig, 20. Ads vi. 4. 2 Tim. iv. 2. ff Matth. xxviii. 18, 
 19, 20. I Cor. xi. 24. XX Matth. xviii. 15, 16, 17. Tit. iii. 19. 
 
 1 Tim. V. 20. —I Cor. v. 4, 5, 13. 2 Cor. ii. 6. i Tim. i. 20. ■ 
 
 2 Cor. ii. 7, 8, &c. J 5 I Cor. iv. i. |||I 2 C(?r. x. 8. and ydiu ig. 
 
38 The Divine Right (f Chmeh GavertimmiJ dap. J|; 
 
 This defcription of church-government may be thus expi^Ine4 
 and proved. Three things are principally confiderable hereii?, 
 viz. I. The thing defined, or defcribed, viz^ Chureh-govera- 
 ment. 2. The general nature of this government which it h'4t|> 
 in common with all other governments, viz, power or authority, 
 3. The fpecial difference, vjrhereby it is diftinguiflied from all o^- 
 ther governments whatfoevcr. Herein fix things are obfetvabli?* 
 I. The fpecial rule, wherein it is revealed, and whereby it is to 
 be meafured, viz. the holy fcriptiires. i. The proper r.uthor, or 
 fountain, whence this power is derived, viz. from Jel'us Chrift 
 our Mediator, peculiarly. 3. The fpecial kind of tliis power or 
 authority, viz. it is a fpiritual power, it is a derived power. 4. 
 The feveral parts or a(Ss wherein this power fets forth itfelf : vi?., 
 in difpenfing the word, feals, cenfures, and all other ordlisances 
 of Chrifi". 5. The fpecial end or fcope of this power, viz^'The 
 edifying of the church of Chrift. 6. The proper and diftinft 
 fubjecl or receptacle, wherein Chrift hath placed and entrufted 
 all this power, viz. Only his own officers. All thefe things are 
 comprehended in this defcription, and unto thefe feveral heads the 
 whole nature of Church-government may be reduced. So that 
 thefe being explained and confirmed by the fcriptures, it will eafily 
 and fully be difcovered, what that Church government is, w^ich 
 is of Divine Right, and by the will and appointment of Jefus 
 Chrift, our Mediator. 
 
 CHAP. If. 
 
 Of the SubjeSf defcribed^ viz. Church-Govivmneni^ the terms being 
 
 briefly opened, 
 
 TOUCHING the thing defined or defcribed, it is Church- 
 government. Here two terms are to be a little explained : 
 I. What is meant by church. 2. What is meant by government. 
 I. Church is originally derived from a Greek word* which 
 fignifies to call forth. Hence church properly fignifies a company 
 Or multitude, called forth ; and fo in this notation of the word, 
 three things are implied : i. The tevm from which they are cal- 
 led. 2. The term to which they are called. 3. The medium or 
 mean by which they are brought from one term to another, viz. 
 by calling. And thefe things thus generally laid do^n, do agree 
 to every company that may properly be called a church. Now this 
 word tranftated church, never fignifiesone particular perfon, but 
 many congregated, gathered, orcailed together j and j: hath feveral 
 ;^cceptations or yfes in the New Tcftan^ent : x . It is ufed in a 
 common and civil fenfe, for aijy civil meeting, or concourfe of 
 
 iw 
 
 * KxxXfu^iti, Aft*zix. 32, 35, 4&- Bpi. r. 23- I Cor. xii. 18. 
 
Chap, its The Dzvith^ Right tf Church Government. 3^ 
 
 p^t>p\t tbgcther : Thus that tumultuous nnd riotous aflcmbly is 
 called ii church, AcHis xix. 32, 39, 4^0. 2. It is uled in a fpiicial 
 religious fenfe, for a f^cred meeting or alTemblv of God's people 
 together: and thus it fignifics the church of God, either, t. In- 
 vifible, comprehending only the ele«^ of God, as Heb. xii. 23. 
 iiftd thurvh of the frfl..hoyn^ Ephef. ^.2:3, &c. Ev?n as Ch-iJ} h 
 the hend of the churth, 2. Or, vifible, comprehending the com- 
 ^^ny of thofe that are called to the viuble profefilon of the faith 
 in Chrift, and obedience unto Chrift, according to the gofptl, as 
 A£Vs ii. 47. and v. 11. and viii. 3. and xii. i, 5. i Cor. xii. z?>. 
 and often clfewhere. Now in this deft:ription, Church is not 
 underftood of a civil aflembly ; for fuch afTemblies are governed 
 by civil power. Nor of the inviiible church of Chrift ; for, as 
 the church is inviflble (to fpeak properly) it is invifibly governed 
 by Chrift and his Spirit, Rom. viii. 14. Gal. ii. 20 But of the 
 <?i(ible Church of Chrift, for which Chrift hath provided a vifible 
 polity, a Viilble goNrcrnment, by vifibb ofHcers and ordinances, 
 tor the good both of the visible and invi^ble members thereof, 
 which is that Church- j^overnment here fpolaen of. 
 
 ^ Government is the tranflation of 4 Greek word^ tvhitjh pro- 
 perly lignifies the government of a (hip with chart, 3cc. by the pi- 
 lot or mariner, and thfeftce metaphorically is ufed to TigrJfy any 
 government pohtical or ectleliaftical. But the word is only oncfe 
 ufed in all the NewTeftament, vi^. ! Cor. xii.' 28. Gbverumm'ts^ 
 h» e. ruling elders in the church ; the Jibftrafl being put for the 
 concrete, governments for governors. But whatever be the 
 terms or names, whereby government is cxpreiTed, government 
 generally confidered feems ftill to fignify a fuperiority of oiH:e, 
 power, and autiiority, which one hath and exercifeth over ano- 
 ther. This is the notion of government in general. So that 
 Church-government in general, notes that pre-eminence of fa- 
 periority of office, power, and authority, which feme have and 
 exercife over others in fpiritual matters, in church affairs. And 
 here we are further to conlider, that church-government is ei::her, 
 1. Magifterial, lordly, and fupreme ; and fo it is primitively and 
 hbfolutely in God, Matth xxviii. 18. Difpenfatorily and medi- 
 titorily in Jefus Chrift our Mediator only, whoni God hath made 
 both Lord and Chrift, Afts ii. 56. Matth. xxiii. 9, 10. i Cor. 
 viii. 6. and to whom God alont hath difpenfed all authority and 
 power, Matth. xxviii. iB, Jf). John v. 22. Now Church-go- 
 vfernment, as fettled on Chrift only, is monarchical. 2. Minifte- 
 rial, Upwardly, and fubordinate : and this pov»^er, Jefus Chrift 
 our Mediator, hath committed to his church -^uides and ofKcers 
 in his church, 2 Cor. x. 8. and xiii- 10. and c urch-government» 
 as eairuftcd in the hands of church-guides, is reprefentative. 
 This minifterial church government committe by Chrift to his 
 officer^^ may be confidered either, i . As it was difpenfed under 
 
40 The Divine Right of Church Government, Chap. IIL 
 
 the Old Teftament, in a Mofaical, Levitical polity; in which 
 fcnfe we here fpeak not of church-government ; (that polity being 
 diflblved and antiquated.) 2 Or, as it is to be dilpenfed now 
 under the New Teftament, in an evangelical Chriftian polity, by 
 Chrift's New Teftament officers ; and this is that church- gov em- 
 inent which is here defcribed, viz. not the fupreme magiftcrial 
 government of Chrift, but the fubordinate minifterial govern- 
 ment of Chrift^s officers ; and this not as it was under the Old 
 Teftament, but as it ought to be now under the New Teftament. 
 
 CHAP. III. 
 
 Of the general nature cf Church-government^ viz. Fewer or 
 Authority, 
 
 TOUCHING the general nature of this gcfvernment, which^ 
 it participates in common with all other governments, it is 
 power or authority. Here divers particulars are to be cleared and 
 proved, viz. 
 
 I. What is meant by power or authority. The word chiefly 
 ufed in the New Teftament for power or authority is ufed not on- 
 ly to denote Chrift's fupreme power, as Luke iv. 36. Mark i. 17. 
 W!th Luke vi. iq. but'alfo his officers derived power, as with 2 
 Cor. X. 8 and xiii. 10. It is ufed to fignify divers things : as, i. 
 Dignity, privilege, prerogative*, To them he gave prerogative to be 
 the fo?is of God, John i. 12. Liberty, lea^^e, licence; as i Cor. 
 viii. 9. but fo that your liberty become not an offence to the weak ; and 
 I Cor. ix. 4, 5. Have not we liberty to eat and drink ? Have not 
 we liberty to lead about ajijler, a wife ? — 3. But moft ufually right 
 and authority, as Matth. xxi. 23, 24, 27. and xxviii. 18. fo 7, 
 Cor. X. 8 and xiii. 10. in this laft fenfe efpecially it is here to be 
 taken in this defcription of Church-government. 
 
 Power or authority in general is by * fome thus defcribed. 
 That whereby one may claim or challenge any thing to one's felf, 
 without the injury of any other. Po'wer is exercifed either about 
 things, or a<ftions, or perfons. i About things, as when a man 
 difpofes of his own goods, which he may do without wrong to 
 any. 2 About actions, as wheh a man a£ls that which offends 
 no law. 3. About perfons, as when a man commands his chil- 
 dren or fervants, that are under his own power. Proportionably 
 the power of the church in government is exercifed, i . About 
 things, as when it is to be determined by the word, what the 
 church may call her own of right ; as, that all the officers are 
 hers, Eph. iv. 7, 8, 10, 11. 1 Cor. xii. 28. that all the promifes 
 are hers, 2. Pet. i. 4. 1 Tim. iv. 8. that Jefus Chrift, and with 
 
 ^^ * Cameron. Praeled de Ecclef. In fol. p. 296, 297, 2c^%^ 
 
Gliap. III. The Divine Right cf Church-Goveyiimento 44- 
 
 Ghrift all things ar^ Kers, i Cor. ili. i\y 22. The keys of thd 
 kingdom of Heaven are hers, Matth. xvi. 19. and xviii. 18. ^t. 
 John XX. 21, 23. '<^*c. thefe things the church niay challenge with- 
 out wrong to any. 2. About actions. As when it is to be deter- 
 mined by the word, what the church of Divine Right may do, or 
 not do : as, The church may not bear iviih them that are evilf Rev. 
 ii. 2. nor tolerate ivomen to teach ^ or falfe do£b:ine to be broached—; 
 Rev. ii. 20 '^c. The church may nvarn the unruly, i ThelT. v, 
 14. Excommunicate the obftinate and incorrigible^ Matth. xviii. 
 17, 18. I Cor. V. 4, 5, 13. Receiveagain peniterit petrons to 
 the communion of the faithful, 2 Cor. ii. 7, 8. Make binding 
 decrees in fynods, even to the ftrainihg of the outward exerciis; 
 of due Chriftian liberty for a time, for prevention of fcandal, A(fts 
 XV. 3. About perfons. The church alfo hath a power to be ex- 
 ercifed, for calling them to their duty, and keeping then! 
 in their duty according to the Word of God : as. To rebuke 
 thtin before ally that fm before all, i Tim. v, 20. To prove dea- 
 cbtis, Adls. vi. 2, 3. ^c, i Tim. iii. 10. To ordain elders. Tit. 
 i. 5. A61:s xiv. 23. To ufe the he-ys of the kingdom ef heaven y inf 
 the difpenfing of all ordinances. Matt, xviii. 18, 10, 20 and 
 John XX. 21, 23. with Matt, xxviii. 18, 19, 20. And in a v/ord, 
 (as the caule fliall require) to judge of all them that are within 
 the church, i Cor. v. 12. 
 
 This is ilie power and authority wherein the nature of church- 
 government generally doth conlift. 
 
 •2. That all governments in icripture are filled by the common 
 fiames of power and authority : e, g. The abfolute government 
 of God over all things, is power, A6ls i; 7. The fupreme go- 
 vernment of Jefus Chrifc, is power. Matt, xxviii. 18. Rev. xiio 
 £o. The political government of the magiftrate in common- 
 wealths, is power j as, John xix. lo. Rom, xiii. i, 2, 3, Luke xxiii; 
 7. The Military government of foldiers under fuperior com- 
 manders, is power, Isfa Matt. viii. 9. The family-government 
 that the mafter of a family hath over his houfhold, is pov^er, i 
 rim. iii. 5. If any man know not hotu to rule his own houfe. Yea; 
 the very tyrannica'l rule that fm and Sataii exercife over tarnal 
 men, is ftiled power, Acls xxvi. 18. Col. \, 13. Thus general- 
 ^ Jill forts of government are commonly called power or authority; 
 
 3^. That thus the fcripture alfo ftiles church-government, viz. 
 Power or authority, as 2 Cor. x. 5. of our authority (oir poiver)^ 
 ivhich the Lord kath given us for your edifcatim, Paul f peaks' 
 it of this power cf church-government. And again, fpeaking 
 Of the llime fubjeft, he faith, lefl being prefent I Jhould ufe p^arp- 
 nifiy according to the power vjhich the Lord hath given me to euijica' 
 fioTiy and not to dejrruniony 2 Cor. xiii. 10. 
 
 For further clearing hereof, conl^der ;he fcv'eral forts or kindr 
 
 F 
 
42 jf ^ Divme Right of Church-^Govermneni, Chap. III. • 
 
 of ecclefiaftical power, according to this type or fcheme of ec- 
 cleliaftical power and authority here fubjoined. 
 
 Ecclefiaftical power is either fupreme and magifterial j or 
 fubordinate and minifterial. 
 
 I. Supreme magifterial power, confifting in a lordly do- 
 minion and fovereignty over the church ; and may come un - 
 der a double conlideration, viz. 
 
 I. As it is juftly attributed to God alone. Thus the abfolute 
 fovereignty and fupreme power (to fpeak properly) is only his 
 over the church, and all creatures in the wljole univerfe : 
 now this fupreme divine power is either efTential or mediatorial. 
 
 I. £flential, viz That power which belongs to the elTence of 
 God, and to every perfon of the Trinity in common, as God. 
 His kingdom ruleth over ally Pfal. ciii. 19 God ruleth in Jacob 
 tp the ends of the earthy Pfal. lix. 13. The kingdom is the Lord^Sy and 
 he is the governor among the nations, Pfal. xxii. 28. 
 
 1. Pvlediatorial, viz. That magiilerial, lordly and fovereign 
 power or dominion, which God hath difpenfed, delegated, or 
 committed to Chriil as Mediator, being both head of the 
 church, and over all things to the church. This power is pecu- 
 liar only to Jefus Chrift our Mediator. All power ts given to me 
 ioth in heaven and in earthy Matth. xxviii. 1 8. The Father loveth 
 the Sony and hath given /dl things into his handy John iii. 35. The 
 Father judgeth no man, but hath committed all judgment to the Son, 
 John v. 22. One is your Ma/}er, even Ckrijiy Matth. xxiii 8, 10. 
 God hath put all things under his feet, and gave him to be head over 
 
 all things to the churchy Eph. i 20, 21, 22, 23 This power of 
 
 Chrift is the only proper fountain whence all eccieliaiiical power 
 flows to the church. 
 
 II. As it is unjuftiy arrogated and ufurped by man ; whether, 
 i. By the Pope to himfelf y who arrogates to himfelf to be Chrili's 
 vicar, the fupreme vifible head on earth, of the viiible catholic 
 church of Chrift ; who exalts himfelf above all that is called God 
 on earth, over magiftrates, princes, kings, yea, over the fouls 
 and confciences of men, and the holy fcriprures of God them- 
 ieives, i^c 2 ThefT. ii. 4. Rev xviii. 10, ii, 12, 13. 
 
 2. By earthly Princes to themfdives i as K Henry VIII. who 
 cafting off the papal power and primacy, was vefted with it 
 himfelf within his own Dominions, over the church, accountfj 
 ing himfelf the fountain of all Lcckfiaftkal power, (it being by 
 ftatute law annexed to the crown) and ailuming to himlelf that • 
 papal title of fupreme head of the church, &c. which islharp-- 
 iy taxed by Orthodox Divines of foreign churches. Thus that^ 
 moft learned Rivet, taxing bilhop Gardiner for extolling the 
 King's primacy, faith-— " For, he that cid as yet nouriih the 
 
Chap. III. The Divine Right of Church-Government, -"4'^ 
 
 doclrlne of the pnpacy, as after it appeared, did erecb a new- 
 papacy in the perfon of the King." Andrew Rivet, Expll. De^ 
 calog. Edit. ii. page 203. Judicious Calvin faith thus: ^^ And 
 to this day how many are there in the papacy that heap upon 
 Kings whatfoever right and power they can poffibly, fo that 
 there may not be any difpute of ReHgion; but this pov/er fliould 
 be in one King, to decree according to his own pleafure what- 
 foever he pleaieth, and that fliould remain fixed without con- 
 troverfy ? They that at firft fo much extolled Henry, king of 
 England, (certainly they were inconiiderate men ) gave unto him 
 fupreme power of all things, and this grievoufly wounded me 
 always •, for they were blafphemers, v4ien they called him the 
 fupreme head of the church under Chrifl:, certainly this was 
 too much. But let this remain buried, becaufe they finned by 
 an inconiiderate zeal. But when that impofVor, (he means 
 •Bifhop Gardiner, as Rivet notes ) which after was Chancellor 
 of this Proferpina, which there at this day overcometh all the 
 Devils, he when he was at Ratifoon, did not contend with rea- 
 sons (I fpeak of this lafi Chancellor, who was bilhop of Win^ 
 chefler) but as I now began to fay, he much regarded not Scrip- 
 ture-Teflimonies ; byt laid, it was at the pleafure of the King 
 to abrogate the Statutes, and inflitute new rites. Touching 
 fafling, there the King can enjoin and command the people, 
 that this or that day the people may eat flefh : yea, that it is 
 lawful for the King to forbid priefts to marry ; yea, that it is 
 lawful for the King to forbid to the people the ufe of the Cup 
 in the Lord's Supper-, that it is lawful for the King to decree 
 this or that in his kingdom. Why? Becaufe the King hath 
 the fupreme power. — It is certain, if Kings do their duty, they 
 are both Patrons of Religion and nurfe-Fathers of the Church, 
 as Ifaiah calls them, Ifa xlix. 23. This therefore is principally 
 required of Kings, that they ufe the fword wherewith they are fur« 
 nifhed, for the maintaining of God's worfhip. But in the mean- 
 time there are inconiiderate men, that make them too fpiritual ; 
 and this fault reigns up and down Germany ; yea, fpreads too 
 much in thefe Countries. And now we perceive what fruits 
 fpring from this root, viz That Princes and all that are in 
 place of government, think themfelves to be fo fpiritual, that 
 there is no other ecclefiaftical government. And this facrilege 
 creeps amongii us, becaufe they cannot meafure their ofiicc 
 with Certain and lawful bounds, but are of opinion they cannot 
 reign, unlefs they abolllh ail the authority of the church, and 
 become the chief judges both in DoOirine, and in the whole 
 fpiritual government — At the beginning they pretend r)me 
 zeal ; but mere ambition drives them, that fo folicitoufly they 
 fnatch all things to themfelves. Therefore there ought o be 
 a temper kept j for this^difeafe hath always reigned in Princes, 
 
44 ^^^ Divine Right of Church-Governwenf, -Chap. HI. 
 
 to defire to bend religion according to their own pleafure and 
 lufr, and for their own profit in the mean time. For they haye 
 refpeft for their profit, becaufe for the mofl: part they are not 
 afted by the Spirit of God, but their ambition carries them." 
 Thus Calvin in Amos vii. 13. Oh what exclamations would 
 this holy man have poured out, had he lived to fee the pafTageg 
 of our days ! cuts ialiafafido teperet a lachrymis! 
 2. Subordinate Minifierial power, which is either, 
 
 1. Indirectly, improperly, and only objective by ecclefiafiical or 
 fpiritual (fo called, bccaufe it is exercifed about fpiritual or ec- 
 clefiaftical objects, though formally in its own nature it be pro- 
 perly a mere civil or political power.) This is that power 
 which is allowed to the civil Magiftrate about Religion ; he is 
 an overjeer of things ^without the churchy having an external 
 care of Religion as a nurfe-Fathery Ifa. xhx. 23. as had He- 
 2 ekiah, Jofiah, Ala, Jehofliaphat, &c. fo as, by the law, to 
 reftore Religion decayed, refprm the church corrupted, pro- 
 tect the church reformed, &c. 
 
 2. Directly, properly, and formally ecclefiafiical or fpiritual, 
 having refpecl properly to matters within the church ; this 
 power only belongs to church-Officers, who are Overfeers of 
 things within, i Cor. iv. 20, 21. 2 Cor. x. 8 and xiii, 10. 
 and this is either, i. More fpecial and peculiar to the office of 
 fome church governors only, as the power of preaching the gof- 
 pel, difpenfing the Sacraments, &c. which is only committed 
 to the minifters of the Gofpel, and which they as Minifters 
 may execute, in virtue of their office. This is called by forpc 
 the Key of Do(Strine, or Key of Knowledge •, by others, the 
 power of order, or of fpecial office. See Matth. xxviii. 18, 
 19, 20. Rom. X. 15. I Tim. v. 17. 
 
 2. More general and common to the offixe of all church-go- 
 vernors- as the power of cenlures, &c. wherein ruling Elders 
 act with minilters, admonifhing the unruly, excommunicating 
 the incorrigible, remitting and receiving again of the penitent 
 Into church communion. Compare Mattb. xviii. 17, 18, 
 1 Cor. v. 2, 4, 5. vii. 11, 12, 13. 2 Cor. ii. <5, to \2. 
 with Rom, xii. 8. i Cor. xii. 28. and i Tim. v. 17. This 
 is called the Key of Difcipline, or power of Jurifdiction. 
 
Chap. W. '^'he P'lvms Right of Church'gQvernmejit, a^ 
 
 CHAP. IV. 
 
 Of the fpecial difference of Church-Government front other g!}i>e%'.',w 
 merits, Andfirjl of the fpecial rule of Ckurch-Governmrni^ vi7-, 
 the holy Scriptures, 
 
 pi. r|-l6UCHING the fpecial difference, whereby Church- 
 i government is m this defcription diftingiiiihcd from 
 all other governments whatloever, it conlifls of many branches, 
 Aj^hich will require more large explication and conflrmation ; r;nd 
 and lliall be handled, not according to that order, as they are 
 |irft named in the defcription, but according to the order of na- 
 ture, as they moil conduce to the clearing of one another, eyery 
 branch being diflinflly laid down, as foUoweth. 
 
 The Rule or Standard of church-government, is only the holy 
 fcriptures. Thus in the defcription, church government is fliled, 
 a power or authority revealed in the holy fcriptures. For clear- 
 ing hereof, take this propoiltion, viz. 
 
 Jefus Chrifl our Mediator hath laid down in his word a perfe<n: 
 and fufficient rule for the government of his viiible church under 
 the New Teftament, which ail the members of his church ought 
 to obferve and fubmit unto until the end of the world. For clear- 
 ing this, weigh thefe confiderarions : 
 
 1 . The government of the viiible church under the New Tef- 
 tament is as needful as ever it was under the Old Teftament. 
 What necelHty of government could be pleaded then, which may 
 not as flrongiy be pleaded now ? is not the vidbie church of 
 Chrrft a mixed body of found and unibund members, of fruitful 
 ^nd barren branches, of tares and wheat, of good and bad, of 
 fincere believers and hypocrites, of fl\eep and goats, &c. now as 
 ivell as it was then? Is there not as great caufe to feparate and 
 diflinguifh by church power, betwixt the precious and the vile, 
 the clean and the unclean (who are apt to dehle, infect, and lea- 
 yen one another) now as well as then ? Ought there not to be as 
 great care over the holy ordinances of God, to prcferve and 
 guard them from contempt and pollution, by an hedge and fence 
 of government, now as well as then ? Is it not as neceilary, that 
 by government fin be fupprefTed, piety promoted, and the church 
 edified, now as well as then ? But under the Old Teftament the 
 church viiible had a perfecl rule of church government, (as is 
 granted on all fides •,) 'and hath Jefus Chrift left his church now 
 lender the New Teftament in a worfe condition ? 
 
 2. The Lord Jefus Chrift aipon whofe fhoulders God hath 
 laid the government, Ifa. ix 6. and unto v/hom all potver both in 
 heaven and in earth is given by the Father to that end, Matth. 
 XXyiii. f 8.) is mofl Jaithful in all his houfe, the church, fully to dif- 
 
46 The Divine Right of Church-Government, Chap. IV. 
 
 charge all the truft committed to him, and completely to fupply 
 his church with all neceffaries, both to her being, and well-being 
 ecclefiaftical. Mofes was faithful in the Old Feftament : for, as 
 God gave him a pattern of church-government in the ceremonial 
 law, fo he did all things according to the pattern; and fliall the 
 Lord Jefus be lefs faithful as a Ion over his own houfe, than was 
 Mofes as a fervant over another's houfe ? Conjuler the Apojlle and 
 High'PrieJl of our profffion^ Chrif Jefus^ ivho was faithful to 
 him that appointed himy as a/f Mofes luas faithful in all his houfe — 
 And Mofes verily ivns faithful in all his houfe as a fervant^ — hut 
 Chrifi as a fon over his awn houfe, whofe houje are we, Heb. iii. r, 
 2, 5, 6. Yea, Jefus Chrifi the fame yeferday, and to day, and for 
 ever, Heb. xiii. 8. giving a pattern of church government to Mo- 
 fes, and the church-officers of the Old Teftament, (the church 
 being then as a child in non-age and minority. Gal iv. i. &c.) 
 can we imagine, he hath not as carefully left a pattern of church 
 government to his apoftles, and the church- officers of the New 
 -Teftament, the church being now as a man come to full age and 
 maturity ? 
 
 3. The holy fcriptures are now completely and unalterably per- 
 •fedt, containing fuch exadl: rules for the churches of God in aH 
 ftates and ages, both under the Old and New Teftament, that 
 not only the people of God of all forts and degrees, but alfo the 
 men of God, and officers of the church, of all forts and ages, 
 may thereby be made perfect, thoroughly furniftied unto all 
 good works. The law of the Lord is perfect, Pfal. xix. 7. All fcripture 
 IS given by infp'iration of Gody and is profitable for doHrine, for reproofs 
 for correi^wn, for in/?ruclion in righteoufncfs , that the man of God 
 may he perfSi, thoroughly furnifjed to every good work, 2 Tim. in. 16, 
 17. And in his hrft epiftle to Timothy (which is the church's 
 directory for divine worlhip, difcipline, and government ) he faith, 
 Thefe things write 1 unto thee — that thou mightefl know hew thou 
 cughtejl to behave th%felf in the houfe f God, which is the church of 
 the living God, (this is fpoken in reference to matters of church- 
 government peculiarly) i Tim. iii. 14, 15. And the apoftle hav- 
 ing refpecl to the former matters in his epiftle, faith to Timothy 
 and to all Timothies after him, I give thee charge in the fight of 
 God — that thou keep this commandment without fpot, unrehukeahle^ 
 until the appearing of our Lord Jejus Chrifi, (therefore this charge 
 is intended for al! minifters after Timothy to the world's end) t 
 Tim. vi. 13, 14 compared with i Tim. v. 21. Thcfe things. And 
 the perfedtion of the whole fcripture- canon is fealed up with that 
 teftimony in the clofe of the laft book, If any man fiiill add unto 
 thefe things, God f mil add unto him the plagues that are written in 
 this hook : and if any man Jhall take away from the words of the hook 
 of this prophecy, God f Jail take away his part out of the hook of life^ 
 and out of the holy city^ and from the thiJigs which are written in this 
 
Chap. V. l^he Divine Right of Church Government* 47 
 
 hooh, Rev. xxii. 18, 19 Now, if the fcrlptures be thus accurate- 
 ly perfect and compleat, they muft needs contain a fufficient pat- 
 tern, and rules of church-government now under the New Tef- 
 tament \ which rules are fcattered here and there in feveral books 
 of the word (as flowers grow fcatteringly in the field, as lilver is 
 mingled in the mine, or as gold is mixed with the fand \) that fo 
 God may exercife his church, in lifting and fearching them out. 
 
 4 All the fubftantials of Church-Government under the New 
 Tcltament are laid down in the word in particular rules, whether 
 they be touching officers, ordinances, cenfures, afTemblies, and 
 the compafs of their power, as after will appear : and all the cir- 
 cumftantials are laid down in the word, under general rules of 
 order, decency, and edification, i Cor. xiv. 40. and ver. v. 12, 
 26. 
 
 Confequently, there is a perfciH: and fufficient rule for church 
 government laid down in the fcriptures, which is obligatory up- 
 on all. 
 
 CHAP. V. 
 
 2, Of the proper Author or fountain^ whence Church government 
 and the authority thereof is derived by Divine Right, viz. Jfus 
 Chriji our Mediator, 
 
 AS the fcripture is the rule of church government, fo Chrlft 
 is the fole root and fountain, whence it originally flows ; 
 therefore it is faid in the delcription, Church go . ernment is a 
 
 power or authority derived from Jefus Chrift our Mediator. 
 
 Take it in this propofition, viz. 
 
 Jefus thrift our Mediator, hath all authority and power in 
 Heaven and in .arth, for the government of his church, com- 
 mitted unto him from God the Father. This is clearly evident, 
 I. By plain teltimonies of fcripture, declaring, that the go- 
 vernment of the church is laid upon his ihoulder, to which end 
 the Father hjath inveited him w:[h all authority and power. The 
 government fha/I h upon his Jhou/dery &c. Ifa. ix. 6, 7 All power 
 is given me in heaven and in earth : Go, difciple ye all nations. Sec. 
 Matth. xxviii. 18, 19. He /hall be great, and pall he called the 
 Son of the Hightjl^ and the Lord Godjhall give unto him the throne 
 of his Father David; and he fjall reign over the houfc of Jacob pr 
 eyer, and of his kingdom there fj all be no end, Luke i. 32, 33. The 
 Father jiidgeth no man, hut hath CGmmitted all judgment to the Son-^ 
 ^nd hath given him authority to execute judgeme?it alfo, hecaufe he is 
 the Son of man, John v. 22, 27. The Father hvcth the Son, and 
 - ' ...-,.... ' ■ /je that hath 
 
 tteth and 
 and/it 
 
48 The "Divine Right of Church-Govertiment, Chap. V. 
 
 him at his otvn right hand in the heavenly places .^ far above all priff- 
 cipality, and power y and mighty and dominion, and every name that 
 is namedy not only in this worlds hut alfo in that which is to come : 
 and hath put all things under his feet, and gave him to he the head 
 
 over all things to the church, which is his body Eph. i. 20, 2 1, 
 
 22, 23. 
 
 2. By eminent princely titles, attributed unto Jefus Chrift out- 
 Mediator, having fuch authority, power, rule, and government 
 legibly engraven upon their foreheads, in reference to his churchw 
 
 A governor, which ffjall feed ( or rule ) tny people If rael, Matth ii'.' 
 6. That great fhepherd of the fieep, Heb. xiii. 20 That foepheri 
 and hifhop of our fouls, i Pet. ii. ult. One is your Mafier, Chrifl^^ 
 Matth. xxiii. 8, 10. Chrijl as a Jon over his own hoiife, Heb. iii. 
 <5. The Head of the body the church. Col. i. 18. Epji. v. Z^^. Head 
 over all things to the church, Eph. i. 22. To us hut oJie Lord Jefus 
 Ghrijly I Cor. viii 6. Made of God both Lord and Chrifl, A^siu 
 36. Lord of Lords, Rev. xix. 16. He is Lord of all, ABsii.'^6* 
 God's Kingfet on his holy Hill of Zion. Pfal. ii. 6. David their 
 King^ Jer. xxx. 9. Ezek. xxxiv. 23. andxxxvii. 24. Hofiii. 
 5. Kitig of Kings, Rev. xix. 16. 
 
 3. By thofe primitive, fundamental, imperial atEls of power, and 
 fupreme authority in the government of the church, which are 
 peculiarly afcribed to Jefus Chrift our Mediator, as appropriate 
 to him alone, above all creatures, e, g. 
 
 1. The giving of laws to his church. The law of Chrifl, Gal. vi. 
 
 2. Gave commandments to the Apofiles Acls i. 2. There is one. 
 
 Law-giver who is able to fave and to dsfroy, James iv. 12. ^h^ 
 Lord is car judge, thehoRD is our Law-giver, (or Stattite-maker J 
 the Lord is our King, Ifa. xxxiii. 2 2. 
 
 2. The conftituting of ordinances, whereby his church fiiall be 
 edified: ^s^ Preaching the word, Matth. x 7. i Cor. i. 17. Mat. 
 xxviii. 18, {9, 20. Mark xvi. 15. Adminijlering of the Sacra^ 
 menfs, Bapiifm, John i. 33. with Matth. iii. 13. &c. and xxviii. 
 r8, 19. The Lord's Supper, i Cor. xi. 20, 23. &:c. Matth. 
 xxvi. 26, See, Mark xiv. 22, &c. Luke xxii. 19, 20. Dif 
 penfrgof Cenfures, Matth. xvi. r 9. with x viii. 25, 16, 17 I3,8fc< 
 
 3. The ordaining and appointing of his own church-ciHcer^,- 
 by whom his ordinances fhall be difpenfed and managed in his 
 c'aurch. He gave gifts to men — — and he gave fome, Apofiles : and 
 fme. Prophets : eind fome, Evangelifs : and fome, Pafors and 
 
 Teachers,— — Eph iv. 7, 8, 11. Compare i Cor. xii. 28. i ThelT. 
 V. 12. A6ls XX. 28. 
 
 4. The difpenling of Chrift's ordinances, not in the liame of 
 Magifirates, Minifters, Churches, Councils, &c. but in ChriiVs 
 own name. The Apoftles did fpeak and teach in thename 6f JefitSy 
 Acts iv. 17,18. Whatfoever ye a/kin my Name^-—}ohn'x\v. rj, 
 t4. and XV h 23. Baptizing them in the rmifie of the Fatherland 
 
Chap VI. l^he JDivlnc Right of Chitrch-'Govertjmini^ 4gi 
 
 pf the 5(?«— Matth, xxviil. 18^ 1 9. Theywcn hapt'iTxd in the fiame 
 ■of the Lord J^fuSy A6ls xix. 5. In the name — uoiih the poiver of our 
 Lord Jefus ChriJ}, to deliver fuch an one to Satmiy — i Cor. v. 4. 
 Yeji, ailemblies of the church are to be in Chrift's name, nuhcre 
 ifW6,or three are gathered together in my «a/«^-- Matth. Xviii. 20. 
 
 CHAP. VI. 
 
 Of the fpecial kind, or peculiar nature of this power 
 ofid authority, 
 
 HAVING viewed what Is the rule of this authority, viz. the 
 holy fcriptures, and what is the fountain of this authority^ 
 VIZ. Jefus Chrift our Mediator ; now confider the fpecial kindi 
 or peculiar nature of this authority, which the defcription Jays 
 xlown in two feveral expreffions, viz. i. It is a fpiritual power 
 o» authority. 2. It is a derived power, &Ci 
 
 I. The power or authority of church government is a fpiritual 
 .power. Spiritual, not fo perfectly and completely, as Chrift's 
 fupreme government is fpiritual, who alone hath abfolute and 
 immediate povrer and authority over the very fplrits arid confci- 
 ences of men ; ruling them by the invilible influence of his Spirit 
 and grace as he pleafeth, John ill. 8.^ Rom. viii. 14. Gal. ii. 20, 
 but fo purely, properly, and merely fpiritual is this power, that 
 it really, eircntlaUy, and fpecifically difFers, and is contradiftincH: 
 from that power which is properly civil, -i^^orldly, and political, 
 in the hand of the political magiftrate. Now, that this power of 
 church-government is in this fenfe properly, purely, merely fpi- 
 ritual, and that by Divine Right, may be evidenced many ways 
 according to fcrlpture ; forafmuch as the rule, fountain, mat- 
 ter, form, fubject, object, end, and the all of this power is only 
 fpiritual. 
 
 I. Spiritual in the rule, revealing and regulating itj viz. ndk 
 any principles of ftate-policy, parliament rolls, any human fta- 
 tutes, law5, ordinances, edicts, dp,crees, traditions, or precepts of 
 men whatfoever, ^according to which, cities, provinces, king- 
 doms, empires may be happily governed : but the holy fcriptures, 
 that perfe(^ divine canon, wherein the Lortl Chrift hath reveal- 
 ed fufHciently how his own houfe, his church fhall be ruled, i 
 Xini. iii. 14, 15. and all his ordinances, word, facraments, cen- 
 fures, ^'c. ihall therein be difper.fed, 2 Tim. iii. 16, t/. Src 
 Chap. ly. Now this fcrlpture is divinely breathedr or infpired 
 
 of God— ^lioly men writing not according to^^he f.tllibic will of 
 
 jnan, but the infallible afting of the Holy Ghpft, 2 Tim. iii. 16. 
 I^ith 2. Pet. i, .20, 21. 
 
 3t>. Spiritual in the fountain Of author.of ibis power, whciice it 
 
5% The Divine Right of Church^Go^'emment, Chap. VI. 
 
 originally flows; it being derived, not from any magiftrate, prince, 
 or potentate in the world, not from any man on earth, or the 
 will of man ; but only from Jefus Chrift our Mediator, himfelf 
 being the fole or firll receptacle of all power from the Father, 
 Matth. xxviii. i8. John v. 22. and cenfequently, the very foun- 
 tain of all power and authority to his church, Matth xxviii. 18, 
 
 19, 20. with John XX. 21, 23. Matth. xvi. 19. and xviii. 18, 19, 
 
 20. 2 Cor. x. 8. See this formerly cleared, Chap. 111. and V. 
 
 3. Spiritual in the matter of it, and the feveral parts of this 
 power : Therefore called the keys of the kingdom of Heavetiy not 
 the keys of the kingdoms of earth, Matth. xvi. 19 (as Chrift 
 profefled, his kingdom ivas not of this worlds John xviii. 36. and 
 when one requefted of Chrift, that by his authority he would fpeak 
 to his brother to divide the inheritance with him, Chrift dif- 
 claimed utterly all fuch worldly, earthly power, faying, Man^ 
 nuho made ine a judge or a divider over you P Luke xii. 13, 14.) 
 Confider thefe heavenly fpirituai keys in the kinds of them, whe- 
 ther of doclrine or difcipline 5 or in the acts of them, whether 
 of binding or looling, in all which they are fpirituai e. g. The 
 <io6trine which is preached, is not human, but divine, revealed 
 in the fcriptures by the Spirit of God, and handling moft fublime 
 fpirituai myfteries of religion, 2 Pet. i.> 2 lim. iii. 16, 17. The 
 feals adminiftered are not worldly feals, confirming and ratifying 
 any carnal privileges, libertii^s, interefts, authority, &c. but fpi- 
 rituai, yt^/i;/^ the righteoufnejs of faith ^ Rom, iv. 11. the death 
 and blood of Jefus Chrift, with all the fpirituai virtue and effica- 
 cy thereof unto his members, Rom. v. 6. Gal. iii. i Cor. x. i6j 
 
 17, and xi. 23, 24, &c. The cenfures difpenfed are not pecuni- 
 ary, corporal, or capital, by fines, confifcations, imprifonments> 
 whippings, ftocking, ftlgmatizing, or taking away of limb or- 
 life, (ail fuch things this government meddles not withal, but 
 leaves them to fuch as bear the civil fword) but fpirituai, that on- 
 ly concern the foul and confcience : as, admcjiiffjing of the unruly 
 and dif;L>rderly, Mat. xviii. 18, 19. cajiing out the i?icorrigible ■it.ifid 
 obilinate from the fpirituai fellowlliip of the faints. Mat. xviii.- 
 
 18, 19. 2 Cor.T- ult. Receiving again into fpirituai communion of 
 the faithful, fuch as are penitent, 2 Cor. ii. 6. Thus the binding 
 and looling, which ai*e counted the chief acls of the keys, are fpi- 
 ritually by our Saviour interpreted to be the remitting and retain^ 
 ing of ftnsy compare Mat. xviii. 18. 19 with John xx. 21^ 23. 
 
 4. Spiritual in the form and manner, as well as in the matter. 
 'Tor this power is to be exercifed, not in a natural manner, or in 
 any carnal name, of earthly magiflrate, court, parliament, prince, 
 or potentate whatfoever, as all fecular civil power is -, no, nor in 
 the name of faints, mipiifters, or the churches : but in a fpirituai 
 manner, in the name of the Lord jefus, from whom alone air 
 his officers receive their commifiions* The word is to bz preach- 
 
Chap. VI. The Divine Right of Church Govefnnieni. fi 
 
 cdin his name, ACts xvii. 1 8. Seals difpenfed in his riame, Matth. 
 xxviii. 19. A£ts xix. 5. Cenfures inflicted in his name, i Cor, 
 V 4, &c. See Chap V, 
 
 5. Spiritual in the fubjeft entrufted with this power; which 
 is not any civil, political, or fecular magiftrate, (as after will 
 more fully appear^inChap. IX.) but fpiritual officers, which Chrift 
 himfelf hath inftituted and bcftowed upon his church, Apofiks^ 
 ^cpqflorsy teachers, elders, Eph. iv. 7, 8, 10, II. To thefe on- 
 ly he hath given the keys of the hitgdom of heaven^ Matth. xvi. 
 19. and xviii. 18, 19. and xxviii. 18, 19. John xx. 21, 22, 23. 2 
 Cor. X, 8. authority which the Lord hath given us- Thcfe he hath 
 made governments in his church, i Cor. xii. 28. To thefe he will 
 h2i\c obedience and ful^jeclion' performedf Heb. xiii. 17. Tund. double 
 honour allowed, i Tim. v. 17. 
 
 6. Spiritual in refpe£l of the object about which this power is 
 to be put forth and excrcifed, viz. not about things, actions, or 
 perfons civil, as fuch ; but fpiritual and eccleliaftical, a? fuch. 
 Thus injurious adtiSns, not as trefpafles againft any ftatute or 
 law politcal ; but as fcandalous to our brethren, or the church of 
 God, Matth. xviii. 18, 19. are confidered and punifhed by this 
 power 1 hus the inceftuous perfon was caft out, becaufe a wick- 
 ed perfon in himfelf, and likely to leaven others by his bad ex- 
 ample, I Cor. V. 6. Thus the perfons^ whom the church 
 may judge, are not the men of the world without the church, 
 but thofe that are in fome fenfe fpiritual, and within the church, 
 I Cor. V. 12. 
 
 7. Spiritual alfo is this power in the fcope and end of it. This 
 the Scripture frequently inculcates, e. g, A brother is to be ad- 
 moniflied privately, publicly, Sec not for the gaining of our pri- 
 vate interefts, advantages, &c. but ior the gaining of our brother, 
 that his Soul and Confcience may be gained to God and to hrs 
 duty, and he be reformed, Matth. xviii. 15 The inceftuous 
 perfon is to be delivered to Satan, fir the de/lrulfion of the Jiefljy that 
 the fpirit may be faved in the day of our Lord Jefus, i Cor. v. 5. 
 yea, the whole authority given to church-guides from the Lord 
 was given to this end, for the edification y not the defiruBion of 
 the church, 2 Cor. x. 8. and xiii. 10. all which, and fuch like, 
 are fpiritual ends. Thus the power of Church-Government here 
 defcribed, is wholly and entirely a fpiritual power, whether we 
 rcfpea the Rule, Root, Matter, Form, Subjeft, Obje<ft or End 
 thereof. So that in this refpe(^ it is really and fpecifically diftinft 
 from all civil power, and in no rcfpe£l: encroacheth upon, or can 
 be prejudicial unto the Magiftrate's authority, which is properly 
 an4 only political. 
 
 2. The power or authority of Church- Government is a derived 
 power. For clearing this, obferve. There is a Magirterial primitive 
 fupreme power, which is pecqliar to Jefus Chrift our Mediator 
 
5^ Th^Divlfit RigJjf q/ Chui^<:h Gdverntnent, Chap. VI. 
 
 (as hath been proved Chap. III. and V.) And there is a Minifteri* 
 al, derivative, fubordinate power, which the Scripture declares 
 to be in church-guides, Matth xvi. 19 andxviii.18. John xx. 21, 
 2'^. Matth. xxviii. 19, 20. 2 Cor, x. 8. and xiii. 10. and 
 often clfewhere this is abundantly teftified But whence is this 
 power originally derived to them ? Here we are carefully to conli- 
 der and diftinguifh three things, touching this power or autho- 
 rity from one another, viz. ift, The Donation of the authority 
 itfelf, and of the offices whereunto this power doth properly be- 
 long. 2d, The defignation of particular perfons to fuch offices, 
 as are vefted with fuch power. 3d, The public protection, coun^ 
 tenancing, authorizing, defending, and maintaining of fuch of- 
 ficers in the public exerclfe of fuch power within fuch and fuch 
 Realms or Dominions. This being premifed, we may clearly 
 thus refolvc, according to Scripture-warrant, viz. The defigna- 
 tion, or fetting apart of particular individual perfons to thofe of*, 
 iices in the church that have power and authority engraven upon 
 them, is from the church nominating, ele^lJhg, and ordaining of 
 fuch perfons thereunto, See Adls iii. i, 2, 3^ i Tim iv. r4V 
 andv. 22. Tit. i. 5. Acis iv, 22a The public protection^ de*. 
 fence, maintenance, &Co of fuch officers in the public exercife of 
 the pov/er and authority of their office in fuch or fuch dominions, 
 is from the civil Magiftrate, as the Nufjing-Father of the church, 
 Ifa. xllx. 23. for it is by his authority and fandHon that fuch pub?^ 
 iic places fhall be fet a-part for the public Miniftry, that ftich 
 maintenance and reward lliall be legally performed tor fuch a Mi^ 
 niftry, that all fuch perfons of fuch and fuch congregations 
 Ihall be (in cafe they ne.gle6l their duty to fuch Miniftry,) punifh- 
 ed With fuch political penalties, &c. But the donation of the 
 office and fpiritual authority annexed thereunto, is only deriv- 
 ed from Jefus Chrifk our Mediator. He alone gives all church- 
 officers, and therefore none may devife or fuperadd any new of- 
 ficers, Eph. \v, 7, 8, 10, II. I Cor. xii. 28. And he alone com- 
 mits all authority and power fpiritual to thofe officers, for difpenf- 
 ing of word, facraments, cenfures, and all ordinances, Mat. xvi. 19^ 
 and xxviii. 18 19, 20. John xx. 21, 22, 23. 2 Cor. x. 8i 
 and xlii. 10. and therefore it is not fafe for any creature to in- 
 trude upon this prerogative royal of Chrifl to give any power tQ 
 ^ny officer of the church. None can give what he has not. 
 
Chap. VIL The Dmine Right of ChitrcB^Qovef'trme^ 55 
 
 CHAP. VII. 
 
 Of the fever al Parts, or Acis, of this power of Church-Gcxfemmentt 
 ivherein it puts forth itfelf in the Church » 
 
 THUS far of thefpeclal kind or ptcullar nature oftiiis arutho"- 
 rity ; now to the feveral Parts or Acts of this power which 
 the Defcriptions comprehends in thefe e^preffions [In difpenfing 
 the Wordj Seals, Cenfures, and all other ordinances of Chrift.] 
 The Evangelical Ordinances which Chrift hath fet up in his church 
 are many \ and all of them by Divine Right, that Ghrift fets up. 
 Take both the enumeration of Ordinances, and the divine right 
 thereof feverally, as folio weth. 
 
 Jefus Chrift our Mediator hath in ftituted and appointed thefe 
 enfuing adminiftrations to be ftanding and perpetual, ordinances 
 in his church : which ordinances for method fake may be reduced 
 into two heads, according to the diftribution of the keys former- 
 ly laid down. Chap. III. viz. Ordinances appertaining, li^. To the 
 key of Order, or of Doctrine. 2d, To the Key of Jurifdldrion, 
 or of Difcipline, 
 
 I, Qj^cliiiances appertaining to the Key of Order or Doclrine, 
 viz. 
 
 I. Public prayer and Thankfgiving are divine ordinances-: For 
 i^, Paul writing his firft epiftle to Timothy, that he might km-w 
 hoiu to behave himfeif in the hmife of God, I Tim. iii 14, i^. J»- 
 mong other direiSlion^ in that epiftle, gives this for one,. I exhort 
 therefore that firf} of all, Supplications^ Prayers, Inter cefpom, a;7id 
 
 giving of thanks he made for all men 1 i im. ii. P, 2. fdr this 
 
 ii good and acceptable in the fight of Cod our Saviour, ver. j. — 
 2. The Apoftle, regulating public prayers in the Congregation, di* 
 renting that they fliould be performed with the underftanding, 
 takes it for granted that public prayer was an ordinance of Chrift. 
 If I pray in an unknown tongue, my fpirit prayeth, but my underfland-^ 
 zng is unfruitfuL What is it then ? I will pray with the fpirit, and 
 ivill pray with the underflanding alfo — Elfewhen thou fjalt bhfs with 
 the fpirit, how Jhall he that occupieth the room of the unlearned, faf 
 Amen at thy giving of thanks, feeing he underflandeth not what thoa 
 fayeji? for thou ve^'ily givejl thanks well, hut the other is not edified^ 
 !> Cor xiv. 14, 15, 16, 17. 3 Further, the Apoftles did ac- 
 count public prayer to be of more concern than ferving of tabic?, 
 and providing for the neceffities of the poor, yea, to be a* prin- 
 cipal part of their minifterial Office, and therefore refoivc to adu 
 cli^t and give themfelves io the minifry of the word and to prayiry 
 Ads VI. 4, and this was the church's practice in thcpureft times. 
 
1^4 f^e 'Divine Rtgk of Church Government,, Chap. VII 
 
 A6ls i, I3, 14. whofe pious a6lIon is for our imitation. 4. And 
 Jefus Chrift hath made gracious promifes to public prayer, viz. 
 of his prefence with thofe who aflemble in his name; and of audi- 
 ence of their prayers, Matth. xviii. 19, 20. Would Chrift fo 
 crown public Prayer, were it not his own ordinance? 
 2. S'njinc of pfalms is a divine Ordinance ; being, 
 
 1 . Prefcribed; be filled with the fpirit : Speaking to your fe Ives in 
 Pfahnsy atid Hyinfis, and fpiritual SongSy Eph. v. 18, 19. Let 
 the Word of Chrifi dvjell in you richly in all nvifdom^ teaching and ad" 
 monijhing one another in PfalmSy and Hymns y and fpiritual Songs, 
 Col. iii. 16. 
 
 2. Regulated ; the right performance thereof being laid down, 
 Jivill fng with the fpirity and I will ftng with the underfianding 
 alfo, I Cor.' xiv. 15, 16. Singing with grace in your hearts to the 
 Lordi - Col. iii. 1 6. Singittg and making melody in your hearts to the ' 
 Lordy Eph., V. 19. 
 
 3. The public miniftry of the word of God in the congrega- 
 tion is a divine ordinance. We will give ourf elves ^ faid the A- 
 poftles, to the minijlry of the Word and Prayer, Acls vi. 4. The 
 miniftry of the Word is a facred Ordinance, whether rcadj 
 •preached, or catechetically propounded. ^ . 
 
 , VI.. The public reading of the Word is a divine Ordinance^ 
 (though expofition of what is read do not always immediately fol- 
 low.) For, I. God commanded the reading of the Word publicly, 
 and never lince repealed that command, Deut. xxxi. li, 12, 13. 
 Jer. xxxvi. 6. Col. iii. 16. 2. Public reading of the Scrip- 
 tures hath been the praftice of God's church, both before Chrift, 
 Exod. xxiv. 7. Neh. viii. 18. and ix. 3. and xiii. i. and af- 
 ter Chrift, Acls xiii. 15, 27. and xv. 21. 2 Cor. iii. ^4. 3. 
 'Public reading of the Scriptures is as necellary and profitable now 
 aseveritwas, See Deut. xxxi. 11, 12, 13. 
 
 2. The public preaching of the Word is an eminent Grdvnancc 
 of Chrift. This is evident many ways, w2. 
 
 1. Chrift hath commanded that the Word fhall be preached. 
 Go ye into all the worlds and preach the Gcfpelto every creature, Mark 
 xvr. 15. Go ye therefore and difciple ye all nations — teaching them 
 to ohjerve all things whatfoever I have commanded you, Matth. xxviii. 
 19, 20. ^s ye go, preach, faying, The Kingdom of heaven is at hand — 
 
 Matth. X. 7. See alfo Mark iii. 14. I charge thee &c. Predch- 
 
 the Word, 2 Tim. iv. i, 2. Necejfty is laiduptn me, yea, wo is un- 
 to me if 1 preach not the Gofpel, i Cor. ix. 16,. 17. Chrifi fent'me 
 
 to preach the Gofpel, i Cor. i. 17. with which compare alfo 
 
 Afts XX. 28. and i Pet. v. i, 2, 3, 4. 
 
 2. Chrift hath appointed who fhall preach the Word. Hew 
 fhall they preach except they he fent ? Rom. x. 15. The qualifica- 
 tions of preaching Elders, fee in i Tim. iii. 2> to S. and Tit. i, 
 S, ^> 7i 8, 9. 
 
Chap. VII. The Divine Right of Church'Goverument. 55 
 
 3. Chrifthath appointed how the Word fliall be preached. 
 
 Be injlanty in feafon^ out of feafon^ reprove ^ rebuke ^ exhort ivith all 
 long-fuffering and doEirine^ 2 Tim. iv. 2 That he may be able by 
 found Do^rine both to exhort, and convince gainfayers. Tit. i, 9. //tf 
 that hath my ivord, let him /peak /«y word faithfully : What is the 
 chaff to the nuheat, fauh the Lord? Jer. xxiii. 28 
 
 4. Chrift hath made many encouraging promifes to the preach- 
 ing of his Word, which he would not have done, were it not his 
 own Ordinance. Teaching them to obferve all things ijuhatfoever I 
 have commanded yauy and lo I am ivith you every day to the end oj the 
 nvorldy Matth. xxviii. 20. Whatfoever ye fhall bind on earth, Jhall 
 be bound in heaven ; and nvhatfoever ye fhall loofe on earth, fiall be 
 loofed in heaven, Matth. xvi. 19. andxviii. 18. Whofe foever ftnt 
 ye remit, they are remitted unto them : and whofe foever fim ye retain^ 
 they are retained, John xx. 23. both tliefe are partly meant of 
 Do£trinal binding and loofing, remitting and retaining. Be not 
 afraid, but fpeak, and hold net thy peace : For I am with thee, and 
 no man fjjall fet on thee to hurt thee, for I have much people in this ci" 
 ty, A6ls xviii. 9, lo. 
 
 3. The catechetical propounding or expounding of the Word, 
 viz. a plain, familiar laying down of the firft principles of the O-^ 
 racles of God is an Ordinance of Chrift alfo. For, i This was 
 the Apoftolical way of teaching the churches at the firft planta- 
 tion thereof. When for the time ye ought to be teachers, ye have 
 need that one teach you again which be the firfl principles of the Or a" 
 eles of God, and are become fuch as have tieed of milk avdnot offlrong 
 meat, Heb. v. 12. Therefore leaving the Word of the beginning ef 
 Chrifi, let us go on ufito perfeBien, not laying agaiji the foundation of 
 repentance from dead works, and of faith towcerds God, &c. Heb. vi. 
 I, 2. And 1, brethren, could not fpeak unto you as unto fpiritual, but 
 as unto carnal, as unto babes in Chrifi, I have fed you with milkf 
 and twt with meat, for hitherto ye were not able to bear it, neither yet 
 now are ye able, i Cor. iii. i, 2. 2. And this is the fenfe of 
 Paftor and People which the holy Ghoft ufeth, fetting forth the 
 reciprocal relation and office betwixt them, with his own appro- 
 bation. Let hhn. thai is catechized in the word, communicate to him 
 that cat echi%eth him , in all good things , Gal. vi. 6. 
 
 4. The adminiftration of the Sacraments is of divine inftitu- 
 tion. 
 
 f. I. • Of Baptifm. He that fent me to baptize vjith water, John i. 
 33. Go ye tht^refore, difciple ye all nations, baptizing them into the 
 Name of the Father, and of the Son, and of the holy Ghoft Mattk. 
 xxviii. 18, 19, 20. 
 
 ^ 2. Of the Lord's Supper, which Chrift ordained Mf /iw^ m^-6; 
 in which he was betrayed : which inftitution is at large defcribed, 
 •J Cor. xi. 20, 23, ike. Matth. xxvi. 26, to 31, Mark siv. 
 aa/to :;^7. v.Luk^;ixU.ii9, 2#.^ • . ^ 
 
^C TJ:e Divine Right of Churc/j.GQvcrnment, Chap. VIL 
 
 2. Ordinances iippertaimng to the iKey of JurirdicTtion or of 
 Difcipline, viz. 
 
 I. The ordination of Prefbyters with impofitlon of the hands 
 of the Prefbytery, after prayer and fafting, is a divine Ordinance. 
 NegleB net :t he gift that is in theey ivhivh was given thee by prophecy 
 ivith the laying on of the hands of the Prefbytery^ I Tim. iv. 14. 
 Titus was left in Crete for this end, tofet in order things that fwere 
 <wantingy and ordaifi Prefoyters ( or Elders ) in every Cityy as Paul had 
 e^ppinted hitUy Tit. 1.5. Timothy is charged, .Lay hands fuddenly 
 on no many neither be partaker of other inen^s fns; keep thyfelfpurey 
 
 1 Tim.-v. 22. Paul and Barnabas came to Lyftra, Iconium and An- 
 tioch, and ivhen they had ordained them Prefbyters in every churchy 
 and had prayed ivith fafing, they commended thentto the Lord, &c. 
 A«5ls xiv. 21, 23. 
 
 1. Authoritative decerning, and judging of Do£Vrinc accor-t 
 ding to the word of God, is a divine Ordinance. As that couii- 
 cil at Jerufalem, authoritatively (viz. by minifterial authority) judg-, 
 ed of both the falfe doctrine and manners of falfe teachers, brand- 
 ing them for troublers of the Church, fubverters of fouls y Sec. Foraf- 
 much as ive have heard that cej''tainy coming forth from uSy have troub' 
 led yowwith ivordsyfubverting your fouls, fayingy ye ought to be circum" 
 ci/edy and keep the laiZy to nvhom ive gave no Juch commandment y Adts 
 XV. 24. It feme d good to the Holy Ghofy and to uSy to impofe upon you no 
 greater burthen than thefe neceffary things, — v. 28. and this was done 
 upon debates from Scripture-grounds, and to this the words of the 
 Prophets agree, A<Sl:s xv. 15. and afterwards their refults and de- 
 terminations are called decrees ordained by the Apsfiles and Elders, — - 
 A6ls xvi. 4. 
 
 3. Admonition and public rebuke of finners, is a divine Ordi- 
 nance of Chrift. If thy brother trefpafs againfl theey go and tell 
 him his fault between thee and him alone — ij- he will not hear thee, 
 then take with thee one or t^wo more — and if he f mil negle£l to hear, 
 them y tell it unto the chi*rch — ^— Matth. xviii. 15, 16, 17. Whofe^ 
 foever fins ye bind on earth Jhal I he bound in heaven, John xx. 23. 
 
 one way and degree of binding is by authoritative, convincing re- 
 proof. Admonflj the unrulyy i ThelT. v. 14. An Heretic, after 
 the firji and fecond admonliion, rejeEi, Tit. iii. I. l^hem that fmy 
 convincingly reprove -hef ore ally .ibat the ref alfo may fear y I Tim* v. 
 20. Rebuke them fiarplyy (or, convince them cuttingly,) Tit. iij. 
 13. Sujfficie?it to fuch un one is that rebuke, which was from niany, 
 
 2 Cor. ii. 6. 
 
 4. Reje6t:lng, and purging out, or putting away from the 
 communion^ofthe church, wicked and incorrigible perfons, Is an 
 Ordinance of Chrift. ^nd if he will not hear them, tell the 
 church. But if he Will mt hsar the ckufrh, let him he unto thee ^- 
 ven -as a heathen and a, publican. Verily, I fay .unto ^ou, what things 
 
 foever ye Jl:all bind sn earth, they pall he bound ifi HsJven, Mattii 
 
CKap. VII* The Divine Right cf Church'Govh'nfnent, 57 
 
 xviii. 17, 18. compared with Matth. xvi. 19. and John x?c. 21 
 23 An Heretic y after once or twice admofiition, rejeEly Tit. iii. 10 
 f. e. excommunicate, till he repent, Pifc. in loc. By the lawful 
 judgment of the church, to deliver the impenitent to Satan. Be^ 
 za in loc Of whom is Hymeneus and Alexander, whom I have de- 
 livered to S.tany that they may learn not to blafphc?}ic, I Tim. i. 20i 
 The Apoftle's icopein i Cor. v. is to prefs the church of Corinth 
 to excommunicate the inceftuous perfon. le are pttff$d up, a7icl 
 have not rather mourned^ that he that hath done this deed may he ta\en 
 Jrom the midfi of you. ' For I verily y as abfent in body, but prefent in 
 fpirity have already as prefent judged him that thus wrought this, 
 thing. In the name of our Lord Jefus Chrijl, you being gathered to^ 
 gethery and my fpirit with the power of our Lord Jefus Chrijly to 
 deliver fuch an one to Satan for the deftruclion of the flepjy that the 
 fpirit may be faved in the day of our Lord Jefus y I Cor. v. 2, ^, 4, 
 5. Know ye not that a little leaven leaveneth the whole lump P Pume 
 out therefore the old leaven — ver. 7. I wrote to you in an Epijlhy noi 
 to be mingled together wjth fornicators, ver. 9, 11. and explaining 
 what he meant by not being mingled together, faith, If any named 
 a brother be a fornicator, or co"<ietouSy or an idolater, or a reviler, or 
 drunkard, or rapaciouSy with Jiich an one not to eat together, ver. i i 
 Therefore take away from among yourfelves that wicked perfon, \>er; 
 
 5. SeafonabLs remitting, receiving, comforting, and authorita- 
 tive confirming again in the communion of the church, thofe 
 that are penitent. What things fever ye fJoall loofc on earth /Ijall 
 be loofcd in Heaven, Matthi xvi. 19 and xViii. 18. Whofe foever 
 fins ye remit y ihey are remitted unto them ^ John xx. 23. This loof* 
 ing and remitting is not only dotTtrinal and declarative in the 
 preaching of the Word, but alfo juridical and authoritative in the 
 adminiftration of cenfures. This is called, for diftin£tion fake, 
 Abfolution. After the church of Corinth had excommunicated 
 the Inceftuous perfon, and he thereupon had given fufficient tefti- 
 mony of his repentance, the Apoftle direcls them to receive him 
 into church communion again, laying, Suffclent to fuch ah one is 
 that rebuke inficled of many j fo that contrarivjife %^ou fljould rather^ 
 forgive and comfort him, hjl fuch an one fJ.wuld be f wallowed up of a- 
 bundant forrow. Wherefore I htfeech authoritatively to ccnfnn love im-^ 
 to him : for to this purpcfe alfo I have written unto you, that 1 may 
 know the proof of yoHy if ye be obedient in all things^ 1 Cor. ii. (f^ 
 
 7> 8, 9. 
 
 i ■- - H 
 
 n* 
 
 \i 
 
 (' 
 
 f 
 
5? The Dl'DJne Right of Church (^GvernmefiU Chap, VIII. 
 
 CHAP. VIII. 
 
 J. Of the end and fcope <jf this Government of the Church, 
 
 THE end or fcope intended by Chrlft in inftliuting, and to 
 be aimed at by Chrifl's ofiicers in executing of church-go- 
 vernment in difpeniing the Word, Sacrament, Cenfures, ami 
 all Ordinances oi Chrift, is (as the defcription exprefTeth) the. 
 edtfyiTig of the church cf Chrift, This end is very comprehenlive. 
 For the fuller evidencing whereof thefe two things are to be 
 proved: ift, That Jefus Chrift our Mediator hath under the 
 New Teftament one gcneiral vilible church on earth. 2d, That 
 the edification of this church of Chrift is that eminent fcope and 
 end why Chrift gare the power of church government and other 
 Ordmances unto the church. 
 
 I. For the firft, That Tefus Chrift our Mediator hath under the 
 NewTeftament a general viftble church on earth, made up of all 
 particular churches, may be cleared, by confidering well thefe 
 particulars. 
 
 I ft. That it is evident by the Scriptures, that Jefus Chrift hath 
 on earth many particular vilible churches ; (whether churches con- 
 gregational, preft)yter:al, provincial, or national, needs not here 
 be determined,) Unto the churches of Galat'ia^ Gal. 1,2, The church" 
 cs of fudea^ Gal. i. 22 Thorough Zyria and CUic'idy confirming the 
 churches y AOs xv. 41 To the f even churches in Afn^ Rev. i. 4,^. 
 20 The church of EphefuSy Rev. ii. i. The church in Smyrna, vtr, 
 8 ^he church in Pergainus^ ver. 12. The church in Thyatira, ver. 
 1 8 The church in Sardis, Rev. iii. i . The church in Fhiladtlphiay 
 ver. 7. And the church in Lacdicea, ver 14. The church that is in 
 their hcufcy Rom. xvi. 5. and Philem. ii. Let your nvomen keepfi-^ 
 ie/^ce iti the churchy 1 Cor. xiv. 34. All the churches oj the Gentiles -i 
 Rnnii xvi 4. So ordain 1 in all churches y I Cor. vli 17. A sin all 
 chu-chcs cf the Saints, I Cor. xiv. 3^. The care of all the churches , 
 2 Ccr, xi 28. The New Teftament hath many fuchhke expref- 
 fior.': 
 
 zd, That how many particular vifible churches foever Chrift 
 hr.th on earth, yet Scripture counts them all to be but one gene- 
 ra -Mible church of Chrift. Thisis manifeft: 
 
 I. By divers Scriptures, ufing the word church, in fuch a full 
 latitude and extenfive completenels, as properly to fignify, not a- 
 ny one fingle congregation, or particular church, but one general 
 vifible church : As, Upon this Rock I will build my Church, Mat. 
 XVI. 18. Give none offence , neither to the feivs, nor to the Greeks ^ 
 nor to the church f Gody i Cor, x. 32. Cod hath fet feme in the 
 
Chap VIlf« T^he Divine H'lght of Chiirch-Govenmsnt, 59 
 
 church, Jit'J^i Jpojlles, fecoudarilyy "Prophets, thirdly^ Teachers, 2kQ. 
 I Cor. xii. 28. / perfecuted the church of God, i Cor. xv. 
 ^ Gal. i. 13. The church of the living God, the pillar and ground- 
 of the truth, i Tim. iii. 15. Might he known by the church the via" 
 nifldivifdomof God, Eph. iii. 10, /// themidjl of the church ivtll 
 I fing praifc unto thee, Heb.ii.i2. In which, and fuch like places, 
 we mull needs underfland, that one general viiible church of 
 Chrift. 
 
 2. By fuch palTages of Scripture as evidently compare all visi- 
 ble profelTors and members of Chrift throughout the world, to 
 one organical body, having eyes, ears, hands, feet, &c. viz. fe- 
 veral organs, inftruments, oflicers, &c. in it, for the benefit of 
 the whole body : As, He gave fame Apojlles, and fome Prophets, 
 and feme EvangeUJls, and feme PaJIcrs and Teachers, for the per- 
 fect in g of the Saints for the work of the niinijlry, for the edifying of 
 the body of Chrijl, Eph. iv. 11, 12. There is one hody,^ Eph. iv. 4. 
 As lue have many members in one body, and all members have not the 
 fame office ; fo we being many are one body in Chri/l, and every one 
 members one of another, &c. Rom. xii. 4, to 9. As the b^y is one^ 
 and hath many members, and all the members of that one body being 
 many, are one body ; fo alfo is Chrifl, (i, e. Chrift conlidered myi- 
 tically not perfonally) for by one Spirit are we all baptized into one 
 body, whether nve be Jews or Gentiles^ whether we be bond or frecy 
 &c. I Cor. xii. 12, to the end of the Chapter, which context 
 plainly demonftrates all Chrift's viiible members in the world, 
 Jews or Gentiles, ^:c. to be mxcmbers of one and ihe fame orga- 
 nical body of Chrift, which organical body of Chrift, is the ge- 
 neral viftble church of Chrift i for the inviijble church is not 
 organical. 
 
 II. That the edification of the church of Chrift is that emi- 
 n€nt fcope and end, why Chrift gave church government and all 
 other ordinances of the New Telrament to his church. This is 
 frequently teftified in fcripture. i. The apoftle, fpeaking of 
 this power generally, faith, Our authority which the Lord hath 
 given to us for edifcati:^n, and not for ihe deflruHion of you, 2 Cor. 
 X. 8. The like palTage he hath again, {T^ymg, act^ording to the autho- 
 rity (or power) which the Lord hath given to me for edification, and 
 not for defiruciion, 2 Cor. xiii. lo. In both which places he fp^^ks 
 of the authority of church government in a general compreheji- 
 iive way, declaring the grand and general immediate end there- 
 of to be, affirmatively, edification of the church j negatively, not 
 the fubverftonor deftruflion thereof. 2. In like manner, when 
 particular a(fts of government, and particular ordinances are 
 mentioned, the edification of the church at leaft in her members, 
 is propounded as the great end of all, e. g. " i. Admonition is for 
 edification, k\\.2X 2Xi^vxmg brother may be gai^edy Matth. xviii. 15, 
 i<5, that wavering minds may be found in tlie faith. Ki^bukethcm 
 
6.Q The Divine Right of Church-Gcvemmmt, Chap. Vllf, 
 
 cuttitJglyi thai they may he found in the faith ^ Tit. i. 13 that beholds 
 ers and by-ftanders may fear to fall into like iins . Them that 
 Jm rebuke before ally that others alfo mayfear^ i Tim v. 20. 2. Exr 
 communication is for edification ; particularly of the delinquent 
 member himfelf ■•, thus the inceftuous perfon was delivered to Sa^ 
 ianfor the dejlruciion of the fiejh^ that the fpirit might be faved in 
 the day of the Lord Je/uSy i Cor v 4, 5 . Hymeneus and Alexan-^ 
 der were delivered to Satnny that they might learn not to hlafpheme^ 
 I Tim. i. 20. more generally of the church ; thus the incefluous 
 perfon was to be put away from among them, left the whole 
 lump of the church fhould be leavened by him, i Cor. v. 3. Abr 
 folution alfo is for edification, left the penitent party JJjould be 
 fwallonved up of too much forrow, 2 Cor. ii 7. 4. All the ofiicersj 
 of his church, are for edification of the church, Eph. iv, 7, 8j 
 II, 12, 16. together with ail the gifts and endowments in thefe 
 officers, whether of prayer, prophecy, tongues, &c. all muft be 
 managed to edification. This is the fcope of the whole chapter. 
 I Cor. xii. 7, &c and i Cor. xiv. 3, 4, 5, 9, 12, &c. xxvi. read 
 the whole chapter. That pafTage of Paul is remarkable, / thanh 
 my God, IJpeak vuith tongues more than you all ; yet in the church I 
 had rather fpeal five words ivith my underjlanding, that by my voice 
 I might teach ot^hers alfo, than ten ihoufand ivords in an unknowti 
 tonguey ver. 18, 19. Thus church government, and all forts of 
 ordinances, with the particular a6ts thereof, are to be levelled at 
 this mark of edification Edification is an elegant metaphor 
 from material buildings (perhaps of the material and typical tem- 
 ple) to the fpiritual : for explanation fake, briefly thus take the 
 accommodation ; The architeBs, or builders are the minijlers, i 
 Cor. iii. 10. Iht foundation and corner-Jlone that bears up, binds 
 together, and gives ftrength to the building, is Jefus Chrift, i 
 Cor. iii. II I Pet. ii 4, 6- The flones or materials are the 
 faithful ox faints, 2 Cor. i.^i. The building or houfe itfelf, is the 
 church, that fpiritual houfe, and temple of the living God, Eph. ii. 
 21 and iv. 1 2" I Cor. iii 9, 16, 17. The edification of this 
 houfe is gradually to be perfected more and more till the coming 
 of Chrift, by laying the foundation of chriftianity, in bringing 
 men ftill unto Chrift, and carrying on the fuperftrucTtion in per- 
 te<^ingthem in Chrift in all fpiritual growth, till at laft the top- 
 ftone be laid on, the church compleated, and tranflated to the 
 houfe not made ivith hands, eternal in the heavens. 
 
chap. VIL . The Divine Right of Church^Govcrtwmi. ^i. 
 
 C H A P. IX. 
 
 6. Of the proper receptacle and di/ilnd ftibjeB of all this 
 power and authority of Church government^ which ChriH 
 hath peculiarly entrufted with the execution thereof^ accord' 
 ing to the Scriptures, And^ i . Negatively^ That the poli- 
 tical Magi/irate is not the proper fubje^l of this power* 
 
 THUS we have taken a brief furvey of church-government, 
 both in the rule, root, kind, branches, and end thereof, 
 all which are comprifed in the former defcription, and being lefs 
 controverted, have been more briefly handled : Now the laft 
 thing in the defcription which comes under our conlideration, is 
 the proper receptacle of all this power from Chrift, or the pe- 
 culiar fubjedl intruded by Chrift v^-ith this power and the execu- 
 tion thereof, viz. only Chrift's own officers. For church-go- 
 vernment is a fpiritual power or authority — derived from Jefus 
 Chrift our Mediator, only to his own officers, and by them ex- 
 ercifed in difpenling of the word, &c. Now about this fubject 
 of the power will be the great knot of the controverfy, foraf- 
 much as there are are many different claims thereof made, and 
 urged with vehement importunity *, (to omit, the Romifh claim 
 for the Pope : and the Prelatical claim, for the bilhop^) the politic 
 Eraftian pretends that the only proper fa bj eel of all church-go- 
 vernment, is the political or civil magifiirate : the grofs Brownifts 
 or rigid Separatifts, that it is the body of the people, or commu- 
 nity of the faithful in an equal even level : they that are more 
 refined (who ftile themfclves for difdnction's fake * Independents,) 
 that it is the fingle congregation, or the company of the faith- 
 ful with their prefbytery, or church officers •, the Preibyterians 
 hold, that the proper fubjecTt wherein Chrift hath feated and in- 
 truded all church-power, and the exercife thereof, is only his 
 own church-officers \ (as is in the defcription exprelTed.) Here 
 therefore the way will be deeper, and the travelling flower ; the 
 Oppoiition is much, and therefore the difquilicion of this matter 
 will unavoidably be the more. 
 
 * See Mr. Edwards his Antapologia, page 201, printed in anno 
 1644, proving this out of their ov^^n books. Efpecially fee a little 
 book in i2mo. printed in anno 1646, ftilcd, a collccftion of certain 
 matters, v^hich almoft in every page pleads for Independency and In- 
 dependents by name : from which moil of the iadepcndcnt principles 
 feem to be derived* 
 
6i The Bivlns Right of Church'Go^'enmetiU Chap. I^.- 
 
 For perfpicuity herein, feeing it is faid, that this power is de- 
 rived from Chrift only to his own ofHcers ; and by this word 
 (only) ail other iubjedls are excluded -, The fubjeil: of church- 
 power may be confidered, i. Negatively, what it is not. 2. Af- 
 iirmatively, v/hat it is. 
 
 Negatively, The proper ftibjedl unto whom Chriil hath com- 
 mitted the power of church-government, and the exercife there- 
 of, is not, I The political magiftrate, as the Eraftians imagine, 
 2. Nor the body of the people, either with their prelbytery or 
 without it, as the Separatifts and Independents pretend. Let 
 thefe negatives firft be evinced, and then the affirmative will be 
 tnore clearly evidenced. 
 
 Touching the firft of thefe ; That the political magiftrate is 
 hot the proper fubjedl unto whom Jefus Chrift our Mediator hath 
 committed the power of church-government, and the exercife of 
 that power j it will be cleared by declaring thefe two things di- 
 {linclly and feverally, viz. i . What povfrer about eccleliafticals is 
 granted to the civil magiftrate, 2. \Vhat power therein is deni- 
 ed unto him, and why. 
 
 Se£rion I. 
 
 Such power is granted by the reformed churches, and Ortho- 
 dox writers, to the political magiftrate, in reference to church- 
 sffairs. Take it in thefe particulars. 
 
 A defeniive protecting, patronizing power to the church, arid 
 all the members thereof. Kings fljail be thy Nurftng-FatherSy &c. 
 Ifa. xlix. 23. The tnngijlrate is the mitiiirer cfGodjor good to ivelU 
 doers i as ivell as the avenger^ executing ivrath upon evil-doers : a ter- 
 ror not to good ivcrhs, hut to the evil, Rom. xiii. 3, 4. he is called 
 An heir, urypoppr ofrcjlraint^ to put men tofiame, Judges xviii. 7. 
 And as the church ought to pray for Kings and all in authority; fo 
 confequenlly all in authority fhould endeavour to defend it, that the 
 church and people of God iliould lead a quiet and peaceable life, 
 (under the wing of their protection) in all godlincfs and honejly, l 
 Tim. ii. i. and this is evident from the end and fcope of thefe 
 prayers here prefcribed, as interpreters unanimoufly agree. And 
 hereupon are thofe promires to the church, The Jons of Jl rangers 
 pall build up thy lualls^ a7id their Kings f Jail 7ii'.nijh'r unto thee — Ifa. 
 jx. ic. and thou fjalt fuck the hreof of Kings, \i?i Ix. 16. Now, 
 this nurling, protecting care of magiftrates towards the church, 
 puts forth itfelf in thefe or like a£ts, viz:. He 
 
 I. Removes all external impediments of true religion, worfhip 
 cf God, i^c. by his civil pov/er, whether perlons or thiiigs, 
 whether perfecution, profanenefs, herefy, idolatry, fuperftition, 
 ^c. that truth and godlinefs may purely flourifh : as did Jeho- 
 
 fliaphat, Afa, Hezekiah, Jofiah— And hereupon it is, 
 
 that God fo oft condemns the not removing and demolilhing of 
 the high-places and monuments of Idolatry, i Kings xv. 14, 
 
^3p." IX. The Divine Right of Church Government, (J3 
 
 with 2 Chron. xv. 17. i Kings xxH. 44. 2 Kings xii. 3. And 
 highly commends the contrary in Afa, 2 Chron. xv. 8, 16. in 
 Jehofhaphat, 2 Chron. 17. 3, 4, 6. to 10. in Hezekiah, 2 
 Chron. xxxi. i. 2 Kings xviii. 4. in Manafleh, 2 Chron. xxxiii. 
 15. in Joliah, 2 Kings xxiii. 8, 13, 19,20, 24. whereupon the holy 
 Ghoft gives him that fuperlative commendation above all Kings 
 before and after him, ver. 25. 
 
 2. Covmtenanceth, advanceth, and encourageth by his authori- 
 ty and example, the public exercife of all God's ordinances, and 
 duties of Religion within his dominions, whether in matter of di- 
 vine worfliip, difcipline, and Government, maintaining for the 
 church the fulnefs of fpiritual liberties and privileges communi- 
 cated to her from Chrift : as did Afa, 2 Chron. xv. 9 to 16. 
 Jeholhaphat, 2 Chron. xx. 7, 8, 9. Hezekiah, 2 Chron. xxix. 
 XXX, and xxx. Chapters throughout. Jofiah, 2 Chron. xxxiv, and 
 xxxv chapters. And to this end God prefcribed in the law that the 
 King fliould ftill have a copy of the law of God by him, therein 
 to read continually, Deut. xvii. 18, 19, 20. becaufe he was to 
 be not only a praftifer, but alfo a prote;5lor thereof, a keeper 
 of both tables, 
 
 3. Supplies the church with all external necelTaries, proyifions, 
 means, and worldly helps in matters of religion : as, convenient 
 piblic phces to worfhip in, fufficient maintenance for minifters, 
 (as the fcripture requireth, i Tim. v. 17, 18. i Cor. ix. 6. to 
 15, Gal. vi, 6.) Schools and colleges, for promoting of literature, 
 as nurferies to the prophets, &c. together with the peaceable an^ 
 eliecStual enjoyment of all thele worldly necciraries, for comfort- 
 able carrying on of all public ordinances of Chrirt. Thus David 
 prepared materials, but Solomon built the temple, 1 Chron. xxii. 
 Hezekiah commanded the people that dwelt in Jerufalem, to give 
 the portion of the Priefts and the Levites, that they might be 
 encouraged in the law of the Lord. And Kez'kiah himfelf, and 
 his princes came and faw it performed — 2 Chron. xxxi. 4, &c. 8. 
 — Jofiah repaired the houfe of God, 2 Chron. xxxiv. 
 
 Nor need the magiftrate think Icorn, but rather count it his 
 honour to be an earthly protestor of the church, which u the 
 body of Chrijly the LatnFs nuifc^ for redeeming of v.'hich Chrift 
 died, and for gathering and perfecting of -.vhich the very world 
 is continued. 
 
 An ordering, regulating power is alfo allowed to the magiftratc 
 about ecclefiaiUcal matters in a political way, fo that he war- 
 rantably, 
 
 I. Reforms the church, when corrupted in divine worfliip, dif- 
 cipline or government: as did Mofes, i'xod, xxxii Jolhjia, Jof. 
 xxiv. Afa, 2 Chron. xv. Jehofliaphat, 2 Cluon. xvii. Hezekiah, 
 jL Kings xviii. Joliah, 2 Kings xxiii. 2 Cbrofi. xxxiv. 
 - 2. Convenes or convocates fynods and ccunciis, made up of 
 
^4 the Divine Right of Church Qoverninent* Chap. IX«' 
 
 ecclefiaftical perfons, to confult, advife, and conclude determina- 
 tlvely-j accprding to the word, how the church is to be reformed 
 and refined from corruptions, and how to be guided and govern- 
 ed when reformed, &c. For, i. Pious magiftrates under the 
 Old Teftament called the church together, convened councils. 
 David, about bringing back the ark, i Chron. xiii. i, 2. and a- 
 nother council when he was old, i Chron. xiii. i. Solomon, i. 
 Kings viii. i. Hezekiah, 2 Chron. xxix. 4 and Jofiah, 2 Kings 
 xxiii. 1,2. 2. All ought to be fubjecft to fuperior powers, who 
 ought to procure the public peace and profperity of the church, 
 Rom. xlH. I, 2, &c, I Pet ii. 13, &c. 17. i Tim. ii. 2. There- 
 fore fuperior powers may convocate councils. 3. Chriftian ma* 
 giftrates called the four general councils : Conitantine, the firft 
 Nicen council : Theodofius fenior, the firil council of Conftanti- 
 nople : Theodofius junior, the firft Ephelian council : Marcian 
 Emperor, the Chalcedon council : and, 4. Hereunto antiquity 
 fubfcribes, as Dr. Whitaker obferves. 
 
 3. Supports the laws of God with his fecular authority, as a 
 keeper of the tables, enjoining and commanding, under civil 
 penalties, all under his dominion, ftrictly and inviolably to ob- 
 ferve the fame : as Jofuih made all that were prefent in Ifrael to 
 ferve the Lord their Gody 2 Chron. xxxiv. 33. Nehemiah made 
 
 the Sabbath to be faniftiflcd, and ftrange wives to be put away, 
 Neh. xii 13, &c. Yea, Nebuchadnezzar an heathen king de- 
 creed, that ivhofoever fljould /peak amifs of the God of Shadrarhi 
 t^c.fljould he cut in piece s^ and their houjes made a dunghill y Dan. 
 iii. 28, 29. And Darius decreed, That in every dominion of his 
 kingdom men tremble and fear before "the God of Daniel y ^c. Dan. 
 vi. 26, 27. 
 
 And as he flrengthens the laws and ordinances of God by his 
 civil authority, fo he ratifies and eftablifhes within his dominions 
 the juft and necelTary decrees of the church in fynods and coun- 
 cils (which are agreeable to God's word) by his civil fandtion. 
 
 4. Judges and determines definitively with a confequent poli- 
 tical judgement, or judgement of political difcretion, concerning 
 the things judged and determined antecedently by the church, in 
 reference to his own a6l- Whether he will approve fuch ecclefi- 
 afticals, or not ; and in what manner he will fo approve, or do 
 otherwife by his public authority : for, he is not a brutifli agent, 
 (as Papifts would have him) to do whatibever the church enjoins 
 him unto blind obedience, but is to act prudently and knowingly 
 in all his office •, and therefore the judgment of difcerning (which 
 belongs to every Chriftian, for the well-ordering of his own acft) 
 cannot be deived to the Chriftian magirtrate, in refpefl of his 
 office. ' 
 
 5. Takes care politically, that even matters and ordinances 
 merely and'formtlly etfrieiiaA\cn1, he duly managed by eccl:« 
 
Chap. IX. 7he Divine Right of Church^Governmentt 6c 
 
 fiaftical perfons orderly called thereto. Thus Hezeklah comW 
 manied the Pr lefts and Levites to do their duties, 2 Chron. xxix. 
 5, 24. and the psople to do theirs, 2 Chron. xxx. i. And for 
 this he is commcndeJ, that therein he did cleave unto the Lord, 
 and obfcrved his precepts which he had commanded Mofes, 2 
 Kings xviii. 6, Thus when the King is commanded to obferve 
 and do all the precepts of the law, the Lord (as Orthodox divines 
 do judge'* intended, that he fhould keep them, not only as a 
 private man, bat as a King, by ufing all care and endeavour, that 
 all his fubjects with him perform all duties to God and man, 
 Deut. xvii 18 19, 20. 
 
 3. A compuliive, coaclive, punitive, or corre<S^ive power, form- 
 ally political is alfo granted to the political magiftrate in matters 
 of religion, in reference to all forts of perfons and things un- 
 der his jurifdi<5lion He may politis:ally compel the outward 
 man of all perfons. Church -officers, or others under his domini- 
 ons, unto external performance of their refpe<ftive duties, and 
 offices in matters of religion, punifhing them, if either they ne- 
 gle<^ to do their duty at all, or do it corruptly, not only againft: 
 equity and fobriety •, contrary to the lecond table, but againft trutfe 
 and piety, contrary t6 the fir^l table of the Decalogue We have 
 fufficient intimation of the magiHirate's punitive power in cafes againft: 
 the fecond table, as the ftubborn and rebellious, incorrigible fon 
 that was a glutton and a drunkard, finning againft the fifth com- 
 mandment, wa^ to be ftoned to death, Deut. xxi. 18, 19, 20, 
 21. The murderer fmning againft the fixth commandment was 
 to be punifhed with death. Gen. ix. 6 Numb. xxxv. 30, 31, 
 32, 33, 34. Deut x. II, 12, 13. The unclean pcrfon finning 
 againft the feventh commandment, was to be puniflied with death. 
 Lev. XX. II, 12, 14, 17, 19, to 25. and before that fee Gen. 
 xxxviii. 24 Yea, Job who is thought to live before Mofes, and 
 before this law was maie, intimates that adultery is an heinous? 
 crime, yea. it is .m iniquity to be puniftied by the judges. Job xxxi. 
 9, 1 1. The thief, fiiining againft the eighth commandment, was 
 to be punithed by reftitution, Exod- xxii. i, — 15, &c. The 
 falfe winds, ftnning againft the ninth commandment, was 
 to be dealt withal as he would have had his brother dealt with, 
 by the law of rttaliation, Deut. xix 16. to the end of the chap- 
 ter, 5cc. Yea, the magiftrate's punitive power is extended all© 
 to offences againft the firft table; whether tlicfe offences be a- 
 gainft- the hrft commandment, by falfe prophets teaching lies, 
 errors, and hereiiea in the name of the Lord, endeavouring to 
 feduce people from the true God— If there arife among you a pro-- 
 
 phet^ or a dreamer of dreams That prophet^ or that dreamer of 
 
 dreams f})all he put to death , hecaufe he hath fpoken to turn you away 
 frjm the Lord your Gody luhich brought you out of the land of Eg^pty 
 ike, Dwut, xiii, I, to 6, From whfch place Calvin notably aiTcrts 
 
^^ 27'^ Divine Right of Church Goverfwierit. Chap. IX . 
 
 the punitive power of maglftrates againft faife prophets aniim- 
 poitors that would draw God's people to a defection frqm the 
 true God, fljewing that this power alfo belongs to the Chriftian 
 rnagifirate in like cales now under the golpel. 
 
 ')i ea in cafe of fuch feducement from God, though by neareft 
 2,lii6's, fcvere punifliment was to be inflicted upon the feducer, 
 31jfeu,t, :;i'.i. 6, to 12. bee alfo ver. i2. to the end of the chapter, 
 Ijpw a cii.y is to bepuniflied in the like cafe. And Mr. * Bur- 
 rouglrfS in his Irenicuni lliews, that this place of Deut. xiii 6, &c. 
 bejqngs even to us under the gofpel. 
 
 Or whether thefe offences be againfk the fecond command- 
 inent, the nr.agi lira re's punitive power reaches thenij Beut xvii. 
 J, to 8. Lev. xyii. 2, to 8 2 Chr^n. xvi. 13, 16. ^ Manchah the 
 another of A/a the hrig he renicv-^dfrcm being S^ieefiy hvcoujt fhe had 
 'made an idol in the grove* Joh. xxxi 26, 27, 2^ herewith compalrc 
 Exod. viii. 25, ^6. Or wnether the ofFenc-?; be againll". the third 
 commandrnent, J^nd thoujljalt fpeah unto the children of Ifraely fny^ 
 ifigi Wlofoever curfeih his Cody fiati hear hs ftn : And he that hlaf- 
 themeih the name nj^ the Lardy he fjall furely be put to dc.ith^ and.' all 
 the congregation fl)all certainly Jfcne him as iiiell the Jiranger as he 
 iJhit is horn in the landy ivhen he blufphemeth the rame of the Lord, 
 Omll he put to death, Lev.xxiv 15, 1.6. Tea the heathen king Na* 
 buchadnczzar made a noiiable decree to this pu) pofe, againft biaf- 
 pheming God, faying, 1 male a decree, that every ptojje^ nation^ and 
 language ivho fpeah am thing amifs^ ^g^isf the God of Shaarnch, Me^ 
 Jljech, and Abddnego^fiall be cut inpiece.s^ and their hcifesfmll be made 
 ^ dunghill, Dan. ili, 29 and the Fagan magilfrate king Artaxerxes 
 2r-ade a more full decree againft all contempt of the law of God. 
 
 ^ Let not any man put off this fcriptiire, faying. This is in the 
 Old Tellament, but we find no fuch thing in the gofpel; for we find 
 the fame thing, almofl the fame v^ords, ufed in a prophecy of the times 
 of the gofpel, Zech. xiii. 3. In the latter end of the xiith chapter 
 at is prophefied, that thofe who pierced Chrift, (hould look upon him, 
 end mourtit &c having a Spini of grace and fuppUcation poured upon 
 them, chap. xiii. (. There floall noiv be opened a fountain for fttiy and for 
 iincleannefs, ver, 3. It fall come to pafs that he ivho takes upon him to 
 prophecy i that his father and mother that begat him^ Jhall fay unto him, 
 IThoufhalt not livCf for thou fpeakef lies in the name of the Lord : and ^ i 
 his father and his mother that begat him^ fall thurf him through, when 
 he propheficth. You muft underftand this by that in Deuteronomy The 
 meaning is not, that his father or mother fhonldprefently run a knife into 
 him, but that though they begat him, yet they fliould be the means to 
 bring him to condign punifhment, even the taking away his life ; thefe 
 who were the inilruments of his life, fliould now be th-c inftrumentg^ 
 of his death. Mr. Jer. Burroughs in his Irenicum, chap. v. page \^x 
 ■zo. printed 1646, 
 
 1 
 
Chap* IX. 1h Divlfie Right of Church Gcveryimenh ^j 
 
 And wJxffofver will not do the laiv of thy God (faith he to Ezra) and 
 the law of the Kingy let judgment be executed fpeedil^ upon him^ 
 nvhether it he unto deathy or to banijbment, or to conffiation of goody ^ 
 or to imprifenment ; and Ezra blelfes God for this, Ezra vii. 26, 2 ■*. 
 Befides all this light of nature, and evidence of the Old Teh 
 tament, for the ruler's political punitive power for offences a* 
 g^inft God, there are divers places in the New Teftamerit fhewing 
 that a civil punitive power refts ftill in the civil Magiftrate t Wit- 
 iiefs thofe general expreflions in thofe texts, Rom. xiii. 3, 4. 
 J^ulers are not a terror to good works y but to the evil ^ If thou doji 
 that which is evil, be a/raid, for he beareth not the /word in vain : 
 for he is the minijler of Gody a revenger to execute wrath upon hifn 
 that doth evil, i Pet. ii. 13, 14, Submit yourfehes uhio every ordi^ 
 nance of man for the Lord'' s fahe, •whether it he to the King as io the 
 fupremcy or unto Governors nvhich are fent for the pliniihmeht bf * 
 evil doers, and the praife of them that do welh Now (as Mr; But*-- 
 roughs f notes) feeing the Scripture fpeaks thus generally, except 
 the nature of the thing require, why fholild we diftinguilh where 
 the Scripture doth not ? fo that thefe expreflions riiay be extended 
 to thofe forts of evil doing againft the iirft as well as againft the 
 fecond table ; againft murdering of fouls by h^refyj as ivell as 
 murdering of men's bodies with the fword ; againft thebiafpheril^ 
 ing of the God of Heaven, as well as againft blafpheming bf 
 Kir.gs and Rulers, that are counted gods on earth. That plac'e 
 feems to have much force in it to this purpofe, Heb„ x. 28, 29. 
 He that defpifed Mofes law, died without tiiercv under two or three 
 j witneffes. Of how much fore r punifiment fuppcfe ye frail he be 
 ikought wGrthy, who hath trodden under foot the Son of Gody nhdhat'h 
 counted the blood of the Coyenant, wherewith he iuaj fiwBiJiedy tin 
 uvholy thing, and hath done defpight unto the Spirit of grace P Yejl,' 
 what deferve fuch as deny the Spirit to be of God i" Pstplfts ex- 
 empt their Clergy from the judgment of the civil powef, though 
 they be delinquents againft it ; and their ftates, both ciVil arid fpl- 
 rltual, from civil taxes, tributes, and penalties, both which \\'t 
 deny to ours : For, ift. This is repugnant to the law 6f Nattirc^ 
 that church Officers and members, as parts arid mcrribers of the 
 Common-wealth, ihould not be Aibje^ to the government cf t^at 
 Common-wealth, whereof they are parts, ad^ Repugnant to the 
 laws and pra(Slices of the Old Teftament, \in6ti which w<* read 
 of no fuch exemptions. Yea, we have ihftance of Abiathar the 
 High-Prieft, who, for his partnerlhip ^ith Adonijah in hh it- 
 
 * But Schifmatics and Heretics are called evil workers, Phil, \x\. 2 
 And Herefy is c'afled among the works of the fierti, G?rl. v. 20: 
 f Mr. Burroughs in his Irenicimi, c. v. page 25, Printed 1646/ 
 
6B The Divine Right of Church Government, Chap. IX. 
 
 belHon, was exikd by King Solomon, and ^o confequently depriv- 
 ed of the exercife of his office, i Kings ii. 26, 27. 3d, Incon- 
 liftent with our Saviour^s example, who, as fubje^ to the law, 
 held himfelf obliged to pay tribute to avoid offence, Matth. xvii, 
 26. which was an acHiive fcandal: and he confefles Pilate's power, 
 to condemn or releafe him, was given hi^nfrom ahove^ John xix. 1 1. 
 4th, And finally, contrary to the apoftolical precepts, enjoining all 
 io be fuhjecl t9fuperiorpouers^ Rom. xiii. I, 2, 3,4. i Pet. ii. 
 13, 14, 15. 
 
 Now all the former power that is granted, or may be granted 
 to the Magiftrate about religion, is only cumulative and objective, 
 as Divines ufe to exprefs it-, thus underfland them. 
 
 Cumulative, not privative -, adding to, not detracting from any 
 liberties or privileges granted her from Chrift-. The Heathen 
 JMagiflrate may be a Nurfe-Father^ Ila. xlix. 23. 1 Tim, ii. 2. 
 may not be ^jiep-Father : may protefk the church. Religion, &c. 
 and order many things in a political way aboi:^ Religion, may not 
 extirpate or perfecute the church : may help her in reformation -, 
 riiay not hinder her in reforming herfelf, conveening Synods in 
 berfelf, as in A(Sts xv. 3cc. if he will not help her therein; o- 
 therwife her condition were better without, than with a Magif- 
 trate The chriftian Magiflrate mi;.:h lefs ought to hinder her 
 therein, otherwife her flate were worfe under the Chriftian, than 
 tinder the Fa^an Magiftrate. 
 
 Objective or objectively ecclefiaftical, as being exercifed about 
 .objects ecclcfiaftiGal, but politically, not ecclefiaftically. His pro- 
 per power is about, not in religious matters. He may politically, 
 outwardly exercife his power about objects or matters fpiritual; 
 but not fpiritually, inwardly, formally a<ft anv power in the 
 church. He may a£l: in church affairs as did Afa, Jehofhaphat, 
 Hezekiah) Jofiahi not as did Corah, Saul, Uzzah, or Uzziah. 
 He is an Overfeer of things without, not of things within. And 
 in a word, his whole power about cburch offices and religion is * 
 merely, ^ properly, and formally civil> or political. 
 
 Nor is this only our private judgment, or the opinion of fome 
 few particular perlbas tQuching the granting, orboundhig of the 
 Magiftrate*s power about. matters of Religion; but with us we 
 have the futlrage of many reformed churches, who in their Con- 
 feffions of Faith, publifhed to the world, do fully and clearly ex- 
 prefs themfelvcs to the fame effect. 
 
 The Helvetian church thus : Since every Maglftrate is of God, 
 it is (unlefs he would exercife tyranny) his chief duty, ail blafphc- 
 
 Sec this evidenced upon divers grounds In ylpboUcn.jus Mnjef. 
 ■pci^e i5, 26. 
 
Chap. IX. *ll3el>lvtne Right tf Church Government - ^g 
 
 iny being rcprefled, to defend and proTide for religion, and to exe- 
 cute this to his utmol^ ftr«ngth, as the Frophet teacheth out of 
 the word : in which refpe^t, the pure and free preaching of God's 
 word, a right, diligent and well inftituted Difcipline of Youth, 
 Citixens and Scholars •, a juft and liberal maintenance of the Mi- 
 nifters of the church; aad a folicitous care of the poor, (whereunto 
 all eccleliaftical means belong) have the firft place. After this — 
 &c. 
 
 The French churches thus : He alfo therefore committed the 
 fword into the Magiftrates hands, that they might reprefs faults 
 committed not only againft the fecond Table, but alfo againft the 
 firft — Therefore we affirm, that their laws and ftatutes ought to 
 be obeyed, tribute to be paid, and other burdens to be borne, the 
 yoke of fubjeftion voluntarily to be undergone, yea, though the 
 Magiftrates Ihould be infidels, lo long as the fupreme government 
 of God remains perfe^l and untouched, Matth. 24. A6ts iv. 
 17. and V 19 Judever. 8. 
 
 The church of Scotland thus : Moreover we affirm, that the 
 purging and conferving of Religion is the firft and moft efpecial 
 duty of Kings, Princes, Governors, and Magiftrates. So that 
 they are ordained of God not only for civil polity, but alfo for the 
 confervation of true Religion, and that all idolatry and fupcrftiti- 
 on may be fuppreffed : as is evident in David, Jehoihaphat, Jo- 
 iiah, Hezekiah, and others, adorned with high praifes for their 
 lingular zeal. 
 
 The Belgic church thus: Therefore he hath armed the magi- 
 ftrates with a fword, that they may punifti the bad, and defend 
 the good. Furthermore it is their duty, not only to be iolicltous 
 about preferving of civil polity, but alfo to give diligence that the 
 facred miniftry may be prefcrved, all idolatry, and adulterate 
 worlhip of God may be taken out of the way, the kingdom of 
 antichrift may be pulled down, but Ghrift's kingdom propagated. 
 Finally, it is their part to take courfe, that the holy word of the 
 gofpel be preached on every fide, that all may freely and purely 
 ferve and worlhip God according to the prefcript of his word. 
 And all men, of whatfoever dignity, condition, or ftate they b^;, 
 ought to be fubjeft to lawful magiftrates, to pay them tribute 
 and fubfidies, to obey them in all things which are not repugnant 
 to the word of God ; to pour out prayers for them, that God 
 would vouchfiife to direft them in all their actions, and that ive 
 may under them lead a quiet and peaceable life in all gcdlinefi and 
 honejiy. Wherefore we deteft the Anabaptifts and all turbu- 
 lent men v/ho caft off* fuperior dominions and magiftrates, per- 
 vert laws and judgement:^, make all goods common, and finally, 
 abolifn or confound all Orders and degrees which God hath con- 
 (vituted for honefty's fake among men. 
 
 The church in Bohemia thiis; They teach alfo, that it is cocp.- 
 
^O The Divine Ri^ht ofChurch'Governmnt* Chap. IX. 
 
 manded in the word of God, that allJJjould he fuhjeS io the higher 
 powers in all things, yet in thofe things only which are not repu g- 
 nant to God and his word.— — But as touching thofe things 
 which concern oiensfouls, faith and falvation, they teach,That men 
 fhould hearken only to God*s word, ^c. his minifters, as Chrift 
 himfelf faith, Render to defar the things that are C^fars, and 
 io Gad thofe things that are God*s, But if any would compel them 
 to thofe things which are againft God, and fight and flrive a- 
 gainft his word, which abideth for ever \ they teach them to 
 make ufe of the Apoilles example, who thus anfwered the ma- 
 giftrate at Jerufalem j It is meet (lay they) t2 obey God rather than 
 men. 
 
 Finally, the church in Saxony hath exprelTed herfclf notably in 
 this point, faying, among many other paffages, God will have all 
 men, yea, even unregenerate men, to be ruled and reftrained by 
 political government. And in this government, the wifdom,*juftice 
 and goodnefs of God to mankind do (hine forth. His wifdom> 
 order declares, which is the difference of virtues and vices, and 
 the confociation of men by lawful governments and contra£ls 
 ordained in wonderful wifdom. God*s juftice alfo is feen in po- 
 litical government, who will have manifeft wickednefTes to be 
 punifhed by magiilrates : and when they that rule, punifh not 
 the guilty, God himfelf wonderfully draws them to punifli- 
 mcnt, and regularly puniihes hainous faults with hainous pen- 
 alties in this life, as it is faid. He that takes the f word fi all perijh 
 by the /word : And whoremongers and adulterers God will judge, 
 God will have in thefe punifhments the dilFerence of vices and 
 virtues to be feen ; and will have us learn, that God is wife, jufl, 
 true, chafte. God's goodnefs aifo to mankind is beheld, becaufe by 
 this means he preferves the Society of men, and therefore he 
 preferves it, that thence the church may be gathered, and will 
 
 have polities to be the church's Inns. Of thefe divine 
 
 and immoveable laws, which are Teflimonies of God, and the 
 chief rule of manners, the magiftrate is to be keeper, in pu- 
 iiilhing all that violate them. For the voice of the law, without 
 punilhment and execution, is of fmall avail to bridle and reflrain 
 men j therefore is it faid by Paul, The power fhouldhe a terror to 
 evil works, and an honmr to the good. And antiquity rightly faid. 
 The magijlrate is the keeper of the law, both of the fir (i and fecond 
 
 table y fo far as appertains to good order. And though many 
 
 in their governments negledt the glory of God ; yet this ought to 
 be their chief care, to hear and embrace the true doctrine touch- 
 ing the Son of God, .and to folter the churches, as the Pfalni 
 faith. And now under/land, ye lings, and be inJlruBedy ye jud^t 
 of the earth. Again, Open your gates, yp Princes, i. e. Open you^ 
 Empires to the gofpel, and afford harbour to the Son of God^ » 
 And lia. xlix. And Kings Jhcll be thy nurfng FstherSy and ^iesn's^ 
 
Ghap. IX. The Divine Ri^ht of Church Government, J i 
 
 3. e. Common-wealths, fiall he thy nurfmg Mothers of the 
 church, they (hall afford lodgings to churches and pious ftudies. 
 And kings and princes themftlves fhall be members of the 
 church, and fhall rightly underftand do(^rine, (hall not help 
 thofe that ertablifh falfe do6Vrine, and exercifc unjuft cruelty, but 
 fhall be mindful of this faying, / 1^111 glorify them that glorify 
 me. And Daniel exhorteth the King of Babylon unto the acknow- 
 ledgement of God's wrath, and to clemency towards the exiled 
 church, when he faith , Break off thy fins by rtghteoufnefsy and 
 thine inquities by fienving mercy to the poor. And Unce they are a- 
 mong the chief members of the church, they fhould fee that 
 judgement be rightly exercifed in the church, as Conftantine, 
 Tbeodolius, Arcadius, Marcianus, Charles the Great, and many 
 pious kings took care, that the judgements of the church 
 fhould be rightly exercifed, v5*r. 
 
 Thus thofe of the prefbyterian judgement are willing to give to 
 C?cfar thofe things that are Csefar's, even about matters of religi- 
 on, that the magiftrate may fee, it is far from their intention in 
 the leaft degree to intrench upon his juft power, by aflerting 
 the fpiritual power, which Chrift hath feated in his church of- 
 ficers diftinft from the magiftratical power : but as for them ot 
 the independent judgement, and their adherents, they diveft the 
 magiftrate of fuch power *. 
 
 Seaion II. 
 
 II. Some power on the other hand touching religion and 
 church affairs, is utterly denied to the civil magiftrate, as no way 
 belonging to him at all by virtue of his oiSce of roagiftracy. 
 Take it thus. 
 
 Jefus Chrift our Mediator, now under the New Teftamcnt, 
 hath committed no fpiritual power at all, magifterial or minifte- 
 rial, properly, internally, formally, or virtually ecclefiaftical, nor 
 any exerciie thereof for the government of his church to the po- 
 litical magiftrate, heathen or chriftian, as the fubject or receptacle 
 thereof by virtue of his magiftratical office. 
 
 For explication hereof briefly thus: i. What is meant by 
 fpiritual power, magifterial, and niinifcterial, is laid down in tly* 
 general nature of the government, Chap.IU. And, That ail magi- 
 Iferial lordly power over the church, belongs peculiarly and only 
 to Jefus Chrift cur Mediator, Lord of all, is proved, Chap. V. 
 Confequently, the civil magiftrate can challenge no fuch power, 
 without ufurpation upon Chrift's prerogative. We hence con- 
 demn the Popeas Antichrift, whilft he claims to be Chrift's Vicar- 
 general over Chrift's vifible church on earth. So that all the 
 .Queftion here will be about the minifterial power, whether any 
 I" ' . *" 
 
 * See M.. S. to ^. S. Page SS^ 5^» 57» S^t 59» ^- 
 
72 7^6 Divine Right of Chui'cJs Government Chap. IX. 
 
 fuch belong to the civil magiftrafe. 2. What is meant hj power, 
 properly, internally, formally, or virtually ecclcfiaftical ? Thus 
 conceive : Thefe feveral terms are purpofely ufed, the more 
 clearly and fully to diftinguifh power purely ecclefiaftical, which 
 is denied to the magiftrate, from power purely political about ec- 
 clcfiaftical objects, which is granted to him 5 which is called ec- 
 clefiaftical, not properly but improperly ; not internally but ex- 
 ternally; not formally, but only objedlively, as convcrfant about ec- 
 clefiaftical obje(Sts. Nor hath he any fuch ecclefiaftical power in 
 him virtually, i. e. fo as to convey and give it to any other 
 tinder him. He may grant and protefl the public excrcife of that 
 power within his dominions ; but defignation of particular per- 
 fons to the office and power, is from the church : the donation 
 of the office and power only from Chrift himfelf. So that ma- 
 giftracy doth not formally nor virtually comprehend in it ec- 
 clefiaftical power for church-government ; for a magiftrate, as a 
 magiftrate, hath no inward ecclefiafticaJ power at all belonging to 
 him. 
 
 For confirmation of this propofition, confidcr thefe enfuing 
 arguments. 
 
 Argum. ifty The keys of the kingdom of heaven were never 
 given by Chrift to the civil magiftrate, as fuch : Therefore he 
 cannot be the proper fubje£l of church government as a magif- 
 trate. We may thus reafon. 
 
 Major. No power of the keys of the kingdom of heaven was 
 ever given by Chrift to the civil magiftrate, as a magiftrate. 
 
 Minor, But all formal power of church-government is at leafl 
 part of the power of the keys of the kingdom of heaven. 
 
 C^wr/f^(?//. Therefore no formal power of church government 
 was ever given by Chrift to the civil magiftrate, as a magiftrate. , 
 
 The major propofition is evident, 
 
 1. Becaufe when Chrift gave the keys of the kingdom of hea- 
 ven, he makes no mention at all of the civil magiftrate dire<5lly 
 or indiretStly, exprefiy or implicitly, as the recipient fubjeft 
 thereof. Compare Matth. xvi. 19. and xfiii. 18. John ii. 21, 
 22, 23 with Matth. xxvii. 18, 19, 20. 
 
 2. Becaufe, in Chrift's giving the keys of the kingdom of hea- ; 
 ven, he makes exprefs mention of * Church officers, which are 
 really and elTentially different from the civil Magiftrate, viz. of 
 Peter, in name of all the reft, Matth. xvi. 18, 19. and of the 
 reft of the Apoftlesas the receptacle of the keys with him, Matth. 
 xviii. 18. all the difciples fave Thomas being together, he gave 
 
 * The civil Magiflrate is no proper church Officer, as was intjmated 
 P. I. c. I. and will be further evidenced in this Chapter. 
 
Cliip. IS., The Divine Right of Church-Government, 73 
 
 itb'^ny the fame commiffionin other words, John xx. 20, ii, 22/ 
 23, 24. and Mar.rh. xxviii i8, 19, 20. Now if Chrift jfhould 
 have i).\'e7j the seys, or any power thereof to the Mai^.itrac;;, as 
 ^ Magiftratey he mall confequently have given them only to the 
 K •|.'i{a-ate, and then how could he have given them to his Apo(- 
 tkb oeing ofiicers in the church really diftincl from the Magiftrate ?. 
 . 3. Becauie. Jefus Chrift, in giving the keys of the kingdom, 
 gave not anyone fort, act, .part or piece of the keys feverally, 
 but the whole, power of the keys,, all the forts and afts thereof 
 joiatly. .Therefore it is faid, I gi^je the keys of the Kivgd^rn — nnd 
 ivhaijhevert'hou fialt hind — whaifoever thou, /halt loofe^-ivhofe foever 
 fiiu ye remit— luhufe foevcr fins ye n'/^;//~-Matth. xvi. 19. John xx^ 
 23 So tii'at here is not only key, hotkeys given at once, viz iv-y 
 01 doclruie," and.the key of difcipline : or the key of order, and: 
 tlic key of jurildiction : not only binding or retaining, but loofing 
 or remitting of tins, viz. all acis together conferred in the keys; 
 Now if, Chrifl: gave the keys to the Magiftrate, then he gave all 
 tiie forts of keys and all the acts thereof to him : if fo, the Ma- 
 giftrate may as well preach thj word;, and difpenfe the Sad-aments, 
 Sec. (as Erafius would have him) as difpenfe the cenfures, &c. 
 (for Chrill joined all together in the fame commiiTion, and by 
 what warrant are they disjoined ?) and if fo, what need of PaQ 
 tors, Teachers, &c. in the chiirch .^ Let the civil Magiftrate do 
 all It is true, the ruling Elder (which was after added) is limit- 
 ed only to one of the keys, viz. the key of Difcipliney i 11m. v.' 
 17. but this limitation is bv the fame authoritv that ordained his 
 Cilice 
 
 4. Becauie if Chrift gave the keys to tlie civil Mak,iilra«-c aa 
 fuch, then to every magiftrate, whether jewifh, Heathcniih, or 
 Chriftiviaj but no; to the Jewilh magiftrate', for' the Sceptre was 
 to depari from him, and the Jewifli polity to be diftblved, and e- 
 ven then was almoii: extin(Sl:. Not to the heathenilh magiftrate; 
 for then thofc inli^hc be properly and formally church governors 
 whicli were not churcii members: and if the heathen magiftrate 
 rctufed to govern the church (when there was no other magiftrate 
 cu earth) ilie muft be utterly dcftitute of all government: both 
 vvhich are giofsly abfurd. Nor finally to the chriftun magiftrate, 
 for Chrift gave the keys to Oilicers then in being; bat at ihat 
 time no chriillan magiftrate was in being in the world. There- 
 fore the keys were ;^i^cn by Chrift to 1:0 civil magiftrate, as fuch, 
 
 at all. 
 
 The minor, viz. But all formal power of Church- government 
 is at Icaft part of the power of the keys of the kingdom ot hea- 
 ven is clear. It we take church-government largely, 33 ccn- 
 laiuing boih Doccriiie, 'Worihip, anJ Diicipllne, it is the whole 
 power of the iccys-, if fcridW, as rcftraincd onlyto Difcii>linc, it 
 io iii ieaft part ui" the power." For, lit, noconly tl^e pc .yct of cr^ 
 
^4 ^^^ JDivi^e Right of Church-Go^'ermveni, Chap. IX. 
 
 <^Cf, but alfo the power of jvirifdi£lion, is contained under the 
 word keys ; otherwife it iliould have been faid key, not keys 5 
 Church government therefore is at leaft part of the power of the 
 keys. 2d, The word key, noting a ftewardly power, as appears^ 
 Ifa. xxii 22. (as Eraftians themfelves will eafily grant) may as 
 juftly be extended in the nature of it to fignify the ruhng power 
 by jurifdiiflion, as the teaching power by Dod^trine ; in that the 
 Office of a Steward in the houfhold, who bears the keys, coniifts 
 in governing, ordering, and ruling the houfliold, as well as in 
 feeding it, as that palTage in Luke xii. 41, to 49. being well 
 confidered, doth very notably evidence. For, Chrift applying 
 his fpeech to his Difciples, faith, who then is that faithful and . 
 nvife feivard, whom his Lord Jhall make ruler cf his houfehcld ? 
 •i-^he will make him ruler over all that he hath, &c. 3d, Nothing 
 in the text or context appears why we ihould limit keys and the 
 a(Sts thereof only to do<Strine, and exclude difcipline 5 and where 
 the text refxrains not, we are not to reftrain. 4th, The moft of 
 found interpreters extend the keys and the a£ts thereof as well to 
 difcipline, as to doflrine ; to matters of juriidiftion, as well as to 
 matters of order From all we may conclude, 
 
 Therefore no formal power of Church-Government v/as ever 
 given by Chrift to the civil magiftrate as a magiflrate. 
 
 Argum* 2d. There was full power of church government in the 
 church when no magiflrate was chriitian, yea, when all magif- 
 trates were perfecutors of the church, fo far from being her Nurf- 
 ing-FaiherSi that they were her cruel butchers ; therefore the ma- 
 giftrate is not the proper fubje£t of this power : Thus we may 
 argue 
 
 Major, No proper power of church-government, which was 
 fully exercifed in the church of Cbrill, before, any Magiftrare be- 
 came chriftian, yea, when magiPirates were perfecutors of the 
 church, was derived from Chritl to the magiftrate as a magiftrate. 
 
 Minor. But all proper power of church-govcrument was fully 
 exercifed in the church before any magiftrate became chriftian, 
 yea, when magiftrates were cruel perfecutors of the church of 
 Chrift. 
 
 Concluf. Therefore no proper power of church-government 
 was derived from Chrift to the civil magiftrate as a nragifirate. 
 
 The Major propoiition muft be granted. For, ift, Either then 
 the church in exerciftng fuch full power of church- Government, 
 fhould have ufurped that power which belonged not at all to her, 
 but only to the Magiftrate -, for what power belongs to a Magif- 
 trate, as a magiftrate, belongs to him only : but dare we think that 
 the Apoftles, or the primitive pureft Apoftolical churches did or 
 durft cxercife all their power of church-government which theycK-; 
 crcifed, merely byufurpationwithoutany right thereuntothemfelves ? 
 2d, Or if the church Ufurped not, &c. but exercifed the powe? 
 
Chap. IX. ne DivineRtgU of Chiirch-GovernmenU 7^ 
 
 which Chrift gave her, let the Magiftrate fhew whcrefn Chrift 
 made void the church's Charter, retracted this power, and gave 
 it unto him. 
 
 The minor propofition cannot be denied. For, 
 ift, It was about 300 years after Chrift, before any of the Ro- 
 man Emperors (who had fubdued the whole world, Luke ii, i. 
 under their fole dominion) became Chriftian, For Conftantine 
 the Great was the iirft Emperor that received the faith, procur- 
 ed peace to the church, and gave her refpitc from her cruel per- 
 fecutions, which was m Anno -^^o^^ (or thereabouts,) after Chrift | 
 before which time the church was miferably wafted and butcher- 
 ed with thofe ten bloody perfecutions, by the tyranny of Nero, 
 and other cruel Emperors, before Conftantine. 
 
 ad, Yet wJthin the fpace of this iirft 309 or 311 years, all 
 proper power of church government was fully excrcifed in the 
 church of Chrift ; not only the Word preached, A£ks iv. 2. r 
 Tim. iii. 16. and facraments difpenfed, Afts xx. 7. i Cor. xi. 17. 
 5cc. A6ls ii. 4. and viii. 12. \>\i.X. "Aio Deacotis fet apart for that 
 office of Deaconjhipy A(Sl:s vi. Elders ordained and fent forth, Aifts 
 xiii. I, 2, 3. and xiv. 23. I Tim. iv. Tit. i. 5. Public Adn>Q» 
 uiiion in tifcy Tit. iii. 10. I Tim. v. 20. E^xofiimunication^ i 
 Cor. v. and i Tim. i. 20. Abfolution of the penitent, 2 Cor. ii. 
 6, 7, &c. Synodical Conventions and Decrees, A<St;s xv. with 
 xvi. 4. So ihat we may conclude. 
 
 Therefore no proper power of church-government was deriv- 
 ed from Chrift to the civil Magiftrate, as a Magiftrate. 
 
 Argum. 3d. The Magiftratical power really, Ipecilically and ei^ 
 fentially differs from the ecclefiaftical power : Therefore the ci- 
 vil Magiftrate, as a Magiftrate, cannot be the proper fubje<^ of 
 this Eccleiiaftical power. Hence we may thus argue. 
 
 Major, No power eftentially, fpeciiicaliy, and^really differing 
 from Magiftratical power, wa^ ever given by Chrift to the Magif- 
 trate,' as a Magiftrate. 
 
 Minor. But all proper Eccleftaftical power eiTentially, fpecifi- 
 cally^ and really differs from the Magiftratical power. 
 
 Concluf. Therefore no proper Ecclefiaftical power was ever 
 given by Jefus Chrift to the civil Magiftrate as a Magiftrate. 
 
 The major is evident : For, hov/ can the Magiftrate, as a Ma- 
 giftrate, receive fuch a power as is really and eftentially diftincl 
 and difterent from Magiftracy r were not that to make the Magif- 
 tratical power both really the fame with itfelf, and yet really and 
 effentialiv different from itfelf ? A ftat contradiction. 
 
 The Minor maybe clearly evinc.d mr.ny ways : a;, ift, from 
 the real and formal diftinaion betwixt the two Societies, viz. the 
 church and commonwealth, wherein Eccleliaftical and political 
 power are peculiarly feated. 2d, From the co-ordination of the 
 power ecclefiaftical and political, in reference to one another. 3^ 
 
76 ^"he Divine Right cf Cli'-rch-govcynmcnt. Chnp. IX. 
 
 From the difrerent cniifcs of tbefe' two powers, viz. EfFI.cicnt, 
 material, formal, and final ; in all which they are truly diiiin- 
 gu! Ihed from one another. 
 
 ifi-, From the real and formal difiin£lion be*-wixt the two ^ -^ c'e- 
 ties, viz. Church and common-weahh : For, i ft, The Society- of 
 the church is only Chrifrs, and not the civil Magiitnire'-^ • l^ is' 
 his honfiy his Spoi'fe^ his kdyf Sec. and Chrift hath no '* VKar 
 iinderhim. 2d, I heOfiicern ecclefiafrical, areChrift'sOffi" .^. rot 
 the Magiftrates, i Cor. iv. i. CZ^r?,// ^q ^7,'^ them, Epli iv. >■ ■ o, 
 II, Gcd Jet them in the Churchy \ Cor. xii 28. 3d, 11../.. (*c-» 
 clenaftical Ofliccrs are both eledled, and ordained by the clr.i. h, 
 wiihoiit commii^iion from the civil Magiftrate, by virtue of L h -.^''s 
 ordinance, and in .his name : Thus the Apoftles appointed Oit:- 
 CEi's: Whom nve may appoint y Acts vi q, /,,. The power of Or' - 
 nation and mifFion is in the hands of Chrift's Oiiicers Comp-are 
 Acts xiv 23. I Tim. iv. 14. with Acls xiii. i, 2, 3, 4. and 
 •! his is confeifed by the Parliament, to be an ordinance of jeius 
 Chrift, in their ordinance for ordaining of preaching prefoyters. 
 4th, The church, and tlie feveral prefbyteries ecciefiaftical, meet 
 not as civil Judicatories, for civil atls of government, as making 
 civil Statutes, inilicling civil puniihments, £vc. but as fpirituaL 
 airemblles, for fpiritual a<Sls of government and difcipline.: as 
 Preaching, Baptizing, receiving the Lord's tSupper, Prayer, A.d- 
 monition of the diforderly, ckc. 5th, What grofs abfurdities 
 would follow, fhould not thefs two Societies, viz Church and 
 Commonwealth, be acknowledged to be really and eflentially dif- 
 lindt from one another? For then, i. There can be no Com- 
 mon wealth, where there is not a church ; but this is contrary to 
 all experience : Heathens have Commonwealths, yet no church. 
 2. Then there may be church Officers elected, where there is no 
 church, feeing there is Magiftrates where there is no church. 3. 
 Ihen thofe Magiftrates, where there is no churcb, are no Magil- 
 trates ; but that is repugnant to Scripture, which accounts Hea- 
 then Rulers the fervants of God, Ifa, xlv. f. Jer. XXV. 9. and 
 calls them Kings, Exod. vi. 1 3. Ih. xxxi. 3 ^. And further, if there 
 be no Magiftrates where there is no church, then the church is 
 the formal conftituting caufe of Magiftrates. 4 Then the 
 Commonwealth, as the Com.monwealth is the church •, and the 
 church, as the church, is the Commonwealth : then the church 
 and the Commonwealth are the fam.e. 5. Then ail that are 
 
 *. That the civil Magiiflrate is not the Vicar of Chriil our Mediator,- 
 See abundantly proved by Mr. S. Rutherford . in his Divine Right'i 
 of Church- Government, &c. Ch. 27. Queft. 23. page 595, t©. 
 
Chap. IX. Th^ Divine Right of Church government. 7-7 
 
 members of the commonv.'e^lth are, on that account, becaufe mem- 
 b-^rs of the Coinmonwenhhj^member", of the chnrch. 6. Then the 
 Commonwealth, hm:^ formally the iarne with the church, is, as 
 a Commonwealth, the miyfticnl l?ody of Chrifc. 7. Then 
 the Officers of the church are the ofTicer> of the Common- 
 wealth; the power of the Keys gives them right to the civil Avord : 
 and confeqnently, the Minifters of the Gofp?!, as MiniAers, are 
 Jufrlce^ of the peace, Judges, Parliament-men, ^zc. all which 
 howabfiird, let the world judge. 
 
 2d, From the co-ordin.ition of the power eccleriaftical and po- 
 litical, in reference to one another. (This being a received ma^c- 
 im,: that Tubordinatc powers are of the f.imc kind; co-ordin.itc 
 powers are of diftinct kinds.) Now, that the power of the 
 church is co-ordinate with the civil power, may be evidenced as 
 foil o wet h -. I. The officers of Chrift, ns ofiicers, are not directly 
 and properly fubordinate to the civil power, though in their per- 
 fons they are fubjecl thereto : The Apoftlcs' and Pafrors" may 
 preach, and cair out of the church againft the will of the Ma- 
 giftrate, and yet not truly offend magiftracy *, thus, in doing the 
 duty they have immediately received from God, they muft ohey 
 Godratker than men, Acts iv, 19, 20. And the Apoftles and Faf- 
 tors muft exercife their ofiice (having received a command from 
 Chrift) without attending to the command- or confent cf the civil 
 magiftrate for the fame •, ^r /« cpjling out the tncrfluoui perfon, i Cor. 
 V. 5. telling the church, Matth. xviii. 17. rejeciing' an H^retic^ 
 Tit. iii. 10. Artd, 2d, Thofe a6>s of power are not ^liiet^tly and 
 formally fubordinate to the magifrrate,, which he hi?ni'elf cannot 
 do, or which belong not to him : Thus tiie kings of Ijracl could 
 not burn incenfe.: It nppertaimth nrA unto thee ^ 2 Chron xxvi. -8, 
 19. Likewife none have the power of the ke\5, but they to whom 
 Chrift faith, Go si into all the irorld and., preath the Gcjpely 
 Matth. xxviii. 19' but Chrift fpakc not this to Magiftrutes ; 
 fo only thofe that are J'enl, Rom. x. ^5. and thofe that are go- 
 vernors, are by Chrift placed in the church. 3d, The officers of 
 the church can ecclefraftically cenfure the officers of the Stare, 
 though not as fuch, as well as the officers of the State can punilh 
 civilly the officers of the church, though not as fuch : the churcli 
 guides may admonilh^ excommunioate, Bic. the officers of the 
 Stare as members of the; church, and the officers of the State 
 may puniia the officers of the church as the members of the itate. 
 4th, Thofe that are not fent of the Magiftrate as his deputies, 
 they are not fubordinate in their miffion to his power, but the 
 minifters are not fent as the Magiftrate's deputies, but are Jet over 
 the flock by the holy Ghoji, Afts xx. 28. they are likewife the mmiC- 
 try of Chrift, I Cor. iv. 1,2- they are over you in the Lordy i Thcl . 
 'V. 12. and in his- name they exercife their jurifdiction, i Cor 
 . y- 4> 5. 5tb, If the laft appeal in matters purely ecclcfiaftical be 
 
^8 The D hi fie Right of Chunk government. Chap. IX, 
 
 not to the civil power, then there is no fubordination 5 but the 
 laft appeal properly fo taken is not to the Magiftrate : This appears 
 from thefe coniidecations : i. Nothing is appealable to the Ma- 
 giftrate, but what is under the power of the fword \ but admoni- 
 tion, excommunication, &c. are not under the power of the 
 fword: they are neither matters of dominion nor coercion, 
 2. If it were fo, then it follows, that the having of the fWord^ 
 gives a man a power to the keys. 3. Then it fcalows, thac tkd 
 officers of the kingdom of Heaven are to be judged as fuch, by iha 
 officers of the kingdom of this world as fuch, and then there Is 
 ro difference between the things of Caefar, and the things of God. 
 4 The church of Antioch fent to Jerufalem, Acts xv. 2 and 
 the Synod there, without the Magiftrate, came together, ver. 6.' 
 and determined the controverfy, ver. 28, 29. And we read, the 
 Jfirits of the Prophets are fuhjeEi to the Prophets^ i Cor. xiv. 32^ 
 not to the civil power, as prophets. So we muft feek knowledge: 
 at the Prieft's hps, not at the civil Magiftrate's, Mai. ii. 7. And 
 we read, that the people came to the Priefts in hard controverfies, 
 but never that the Priefts went to the civil Power, Deut. xvii. 8, 
 9, 10. 5. It makes the Magiftrate Chrlft^s Vicar, and fo Chrift 
 to have a vhible head on earth, and fo to be an ecclefiafti co-civil 
 Pope, and coniequently there fhould be as many viiible heads of 
 Chr'ift's church, as there are IMagiftrates. 6, Ihefe powers 
 are both imm.ediate : one fron> God the Father, as Creator^ Rom. 
 xiii. I, 2. the other from Jefus Chrilt, as Mediator^ Matth. xxviit 
 1 8. Now lay all thefe together, and there cannot be a fubordina- 
 tion of powers; and therefore there muft be a real diftincdon. 
 
 3d, From the different caufes of thefe two powers, viz. Effici- 
 ent, material, formal, and finals in all which they arc truly dlf- 
 tinguiflied from one another, as may plainly appear by this enfu- 
 irg parallel : 
 
 I . They difrcr in their efficient caufe, or author, whence they 
 are derived. Magiftratical power is from God, the Creator and 
 Governor of the world, Rom. xiii. i, 2, 4. and fo belongs to 
 all mankind, heathen or Chriftian ; eccleliaftical power is peculi* 
 arly from Jefus Chrift our Mediator, Lord of the church, (who 
 hath all pc.ver given him, and the government of the church laid 
 upon his fhoulder, as Eph. i. 22. Matth. xxviii. 18. compared 
 with Ifa. ix. 16.) See Matth vi. 19. and.xviii 18, and xxviii. 19 
 20. John XX. 21, 22, 23. 2 Cor x. 8. and corfequently be- 
 longs properly to the church, and to them that are within the 
 church, I Cor. v. 12, 13. Magiftratical power in general is the ordi- 
 nance of God, Rom. xiii. i, 2, 4. but Magiftratical power in particu- 
 lar, whether it fliould be monarchical in a king, ariftocratical in 
 States, democratical in the people, ^c. is of men, called there- 
 fore, an human creature, or creation, 1 Pet. ii. 13. but ecclcfi- 
 aftical power, and officers in particular, as well as general, arc 
 
Chap. IX. The Divine Right of Church Government* 79 
 
 from Chrift, Matth. xvi. 19. and xxviii. 18, 19, 2o^.-Tit. iii, 
 10. I Cor. V. 13. 2 Cor. ii. For officers, fee Eph. iv. ii, 12. 
 I Cor. xii 28. 
 
 2. They differ in their material caufe ; whether it be the mat- 
 ter of which they toni^ft, in which they are feated, or about 
 which they are exercifed. i. In refpe£t of the matter of which 
 they confift, they much differ. Ecclefiaftical power confifts of 
 the keys of the kingdom of heaven, which are exercifed in the 
 preaching of the word, difpenfing the facraments, executing the 
 cenfures, admonition, excommunication, abfolution, ordinatioti 
 of prefbyters, &c. but magiftratical power conlifts in the fe- 
 cular fword, which puts forth itfelf in making ftatutes, inflicting 
 fines, imprifonments, confifcations, banifhments, torments, death. 
 2. In refpecl of the matter or object about which they are cxer* 
 cifed, they much differ •, For, the magiflratical power is exercifed 
 politically, about perfons and things without the church, as well 
 as within the church •, but the ecclefiaftical power is exercifed 
 only upon them that are within the church, i Cor. v. 13. The 
 magiflratical power in fome cafes of treafon, &c. baniihes or o- 
 therwife punilhes even penitent perfons •, Ecclefiaftical power 
 puniilies no penitent perfons. The magiftratical power puniflies 
 not all forts of fcandal, but fome : the ecclellalHcal power pu* 
 nifhes (if rightly managed) all forts of fcandals. 
 
 3. They differ in their formal caufe, as doth clearly appear by 
 their way or manner of ailing: magiftratical power takes cogni- 
 fance of crimes, and pafTes fentence thereupon according to fla- 
 tytes and laws made by man : ecclefiallical power takes cogni- 
 fance of, and palTes judgment upon crimes according to the word 
 of God, the holy fcriptures. Magiflratical power punifhes mere- 
 ly with political punifliments, as tines, imprifonments, &c. Ec- 
 clefiaftical merely with fpiritual punifhments, as church cenfures. 
 Magiftratical power makes all decrees and laws, and executes all 
 authority, commanding or punilhing only in its own nairie. In 
 name of the fupreme magiftrate, as of the king, &c. but ecclefi- 
 aftical power is wholly exercifed, not in the name of churches, or 
 officers, but only in Chrift's name, Mat. xxviii. 19. A^ iv. 17. 
 I Cor. V. 4. The magiftrate can delegate his power to at^other ; 
 church -governors cannot delegate their power to others, b^t muf^ 
 exercife it by thcmfelves. The magiiirate about eccl«<iafticalj 
 hath power to command and compel politically the chuych-offi* 
 cers to do their duty, as formerly was evidenced : but qannot 
 difcharge lawfully thofe duties thcmfelves, but in attemptmg the 
 fame, procure divine wrath upon themfclves, as Korah, Kumb. 
 xvi. King Saul, i Sam. xiii. 9. to 15. King Uzziah, 2 Chron. 
 xxvi. 16. to 22. but church-guides can properly difcharge the du- 
 ties of doctrine, worfhip, and difcipline themlclves, and ccQl^fi- 
 Jiftically command and compel others to do their duty alfo. 
 
8a '^he Divine Right cf Church Go'vernmcut, Ch^p; IX: 
 
 4. Lafiily, They difter in their final caufe or ends. The ma- 
 glftratical power levels at the temporal, corporal, externdi poli- 
 tical peace, tranquillity, order, and good of., human fociety, an4 
 of ail perfons within his jurifdiction, t>cc. The'e^ciefiaftical po\yer 
 intends properly the fpiritual good and edification ot the church' 
 and all the members thereof, Mat. -xvii.i 15-. i Cor. v. 5, &c,- 
 2 Cor. X. 8. and xiii. 10 '", May we not rfrom all clearly con^ 
 elude, 
 
 Therefore no proper ecclefiaftical power was ever given by Je^ 
 fus Chrift to the magiftrate as a magiftrate r 
 
 * The formal difference or diftindion betwixt thefe two powers, 
 is fully and clearly afferted by that learned bidiop, Uiher, in thefe 
 
 words. " God, for the better fettling of piety aud honelly among 
 
 men, and the rcprefling of profanenefs and other vices, hath eftablifh- 
 ed two diflincl powers upon earth : the one of the keys, committed to' 
 the church ; the other of the fword^ committed to the civil magiftrate. 
 That of the keys, is ordained to work upon the inward man ; having 
 immediate relation to the remitting or retaining of fms, John xx. 23. 
 That of the fword, is appointed to work upon the outv/ard man ; 
 yielding protection to the obedient, and inflicling external punifhment 
 upon the rebellious and difobedient. By the former, the fpiritual 
 olEcers of the church of Chrift are inclinable to govern well, i Tim. 
 V. 17. To fpeak, iind ex Ijor if and relule with all authority ^ Tit. 
 ii. 15. To loofe fuch as are penitent. Mat. xvi. 19. and xviii. 18. 
 To commit others to the Lord's prifon, until their amendment, or to 
 bind them over to the judgment of the great day, if they fiiall perfift 
 in their vvilfulnefs and obftinacy. By the other, princes have an im- 
 perious power affigned by God unto them, Ibr the defence of fuch as 
 do well, and executing revenge and wiath, Rom. xiii. 4. upou fuch 
 as do evil,_ whether by death, or baniftiment, or confifcation of goods, 
 cr imprifcnment, Ezra vii. 26. according the quahty of the offence. ", 
 *"• When St. Peter, that' had the keys committed unto him, made 
 bold to draw the fword, he vvas commanded to put it up. Matt. xxvl. 
 52. as a, weapon that he had no authority to meddle withal. And on the 
 other fi^e, when Uzziah the king v.'ould venture , upon the execution 
 t;f'the pi;icft's office, it was faid unto hini, It periaitieth not vnto ihee^^ 
 U^'z.iaiiy'io iur:i incenfe.unio the Lcid, hut to the pricjts ihc fans bf Aarotiy 
 thai, are ICTiJcc rated to burn incaifef 2 Cliron. xxvi. I S. Let this therei 
 fore be our fecond concluhon.i That the powder of the* fword, and of 
 the keys', are two diflinct ordinances of God; and that, the prince 
 bath uo^iiioie authority to enter upon the executiun of any part of the 
 prieftVlundilon, thaa the prieft hath to intrude upon any part of the 
 office of the prince." In'his fpeech delivered in the Caltle-chambei* 
 at Dublin, &:c. concerning the oath of fupremacy, page 3, 4, 5. Fur- 
 ther differences betwixt tkfe tv.'O pcv/ei:, fee in GilhTpie'i: Aaron'* 
 Rod, Book 2. Chap. 4^. 
 
Cliap. IX. The j^ivine Right of Ghurch- Government. 8t 
 
 Argum. IV. The civil magiftrate is no proper church-officer, 
 and therefore cannot be the proper lubje(5t of church-power. 
 •Hence we may argue ; 
 
 Major. All formal power of church government was derived 
 from Tefus Chrift to his own proper church-officers only. To 
 them he gave the keys of the kingdom of heavetjy Matt, xvi, 15. 
 andxviii. 18. John xx, 21, 23. to them he gave the authority fr 
 edification of the churchy 2 Cor. x. 8. and xiii lo. but this will 
 after more fully appear in Chap. XI. following. 
 
 Minor. But no civil magiftrate, as a magiftrate, is any of Chrift*.'; 
 proper church officers. For, i. The civil magiftrate is never 
 reckoned up in the catalogue, lirt, or roll of ChritTs church. of- 
 ficers in fcripture, Eph. iv. 10, 11, 12. i Cor. xii. 28, &c, 
 Rom. xii. 6, 7, 8. if here, or any where elfc, let the magiftrate 
 or the Eraftians ihew it. i. A magiftrate, as a magiftrate, is not 
 a church-member, (much lefs a church-governor) for then all 
 magiftrates, heathen as well as Chriftian, lliould be church-mem- 
 bers and church officers, but this is contrary to the very nature 
 of Chrift's kingdom which admits no heathen into it. 
 
 Conclnf. Therefore no forn^al power of church-government 
 was derived from Jefus Chrift to the Magiftrate as a magiftrate. 
 
 ArfTuin. V. The civil magiftrate as fuch, is not properly 
 fubordinate to Chrift's mediatory kingdom ; therefore is not the 
 receptacle of church power from Chrift. Hence thus. 
 .Major. Whatfoever formal power of ' church-government 
 Chrift committed to any, he committed it only to thofe that 
 were properly fubordinate to his mediatory kingdom. For what-^ 
 ibever eccleflaftical ordinance, office, power or authority Chrift: 
 gave to men, he gave it as Mediator and head of the church, by 
 virtue of iiis mediatory office j and for the gathering, edifying, 
 and perfecting, of his mediatory kingdom which is his church, 
 Eph iv. 7, ID, II, 12. Therefore fuch as are not properly fub- 
 ordinate to Chrift in this his office, and for this end, can have nO 
 formal church power from Chrift. 
 
 r'- Minor. But no magiftrate as a magiftrate is fubordinate pro- 
 perly to Chrift's mediatory kingdom. For, i. Not Chrift t\\t 
 Mediator, but God the Creator authorizeth the mugiftrate's of- 
 iice, Rom. xiii. i, 2, 6. 2. Magiftracy is never ftiled a mini- 
 Itry of Chrift in fcripture, nor difpenfed in his name. 3. Chrift's 
 kingdom is not of this world, John xviii. 36. the magiftrate's is. 
 
 Concluf. Therefore no formal power of church-government is 
 committed by Chrift to the magiftrate as a magiftrate. 
 
 VI. Finally, divers abfurdilies inavoidably follow upon the 
 granting of a proper formal power of church government to the 
 civil magiftrate : therefore he cannot be the proper lubjc<St of luch 
 power. Hence it may be thus argued : 
 
 Major. No grant of ecclcftaftical power, which firmly Ijitro* 
 
 la 
 
Bl Th B'mim Right of Church Government, Chap. X, 
 
 duceth many abfurdities, can be allowed to the political magi- 
 ftrate, as the proper lubjeiH: thereof. For though in matters of 
 religion, there be many things myfterlous, fublime, and above 
 the reach of reafon i yet there is nothii^ to he found that is ab- 
 furd, irrational, &c. 
 
 Minor But to grant to the political magiftrate, as a magiftrate^ 
 a proper formal power of church-government, introduceth plain* 
 ly many abfurdities, e. g. i. This brings confufxon betwixt the 
 office of the magiftracy and miniftry. 2. Confounds the church 
 and common-wealth together. 3. Church- government may be 
 monarchical in one man \ and {oy not only prelatical, but papal ; 
 and confequently, antichriftian. Which abfurdities, with many 
 others, were formerly intimated, and neither by rehgion nor rea- 
 fon can be endured. V/e conclude, 
 
 Concluf, Therefore the grant of a proper formal pov-^er of 
 church-government cannot be allowed to the political magifbrate 
 as the proper fubje<St thereof, bccaufe he is a magiftratcv 
 
 C H A F. X 
 
 n. That the ccnuntrnity of the faithful ^ or body of the people ^ are not 
 the immediate fibject cf the po'jjer of Church-government, 
 
 THUS we fee, that Jefus Chrift our Mediator did not com-, 
 mit any proper formal eccleliaftical power for church-go- 
 t^ernment to the political magiftrate as fuch, as the Eraftians con- 
 ceive. Now, in the next place (to come more clofe) let us confi- 
 der that Jefus Chrift our Mediator hath not committed the fpi- 
 ntual pov^er of church government tn the body of the people, 
 preibyreraied, or unprefbyterated (to ufe their own terms . as the 
 Srf?. fubject thereof, according to the opinion of the Separatifts 
 or Indi'pendents. Take it in this propolition, 
 
 Jefur, Chrift our Mediator hath not committed the proper for- 
 mal power or authority fpiritual, for government of his church*, 
 unto the community of the faithful, v/hole church, or body of the 
 people, as the proper immediate receptacle, or iirit lubje<^t there- 
 of. 
 
 Section I. 
 
 Some things herein need a little explanation, before we come 
 to the confirmation. 
 
 * See tliis propofition for fubilance fully and clearly alferted by that 
 acute and pious author, Mr. P. JSains,, in his Di«cef?3h5i Trish queft, -%* 
 page 83, 84, concIuO 3* 
 
Chap X. The Divine Right of Church Government. 83 
 
 1. By frateynity, community of the faithful y <whc!e churchy 
 or body of the people^ iinderftand, a particular company of ueo- 
 ple, meeting together in one ailembly, or lingle congregation, 
 to partake of Chrift's ordinances. This fingle congregation may 
 be confidered as prefbyterated, i. e. furniihed with an elderlhip ; 
 or, as unprefbyterated, i. e. deftitute of an elderfhip, having yet 
 no elders or officers ereiTced amongft them. Rigid Brownifts or 
 Separatifts fay, that the fraternity or community of the faithful 
 unprefbyterated. is the nrft receptacle of proper ecclefiaftical 
 power from Chrift: unto whom fome of independent judgement 
 Aibfcribe. Independents thus refolve : Firll, that the apoftles of 
 Chrift are the firft fubje6t of apoftolical power. Secondly, That 
 3 particular congregation of faints, profefling the faith, taken in- 
 definitely for any church, (one as well as another) is the firft fub- 
 jeci: of all church-offices with all their fplritual gifts and power. 
 Thirdly, That when the church of a particular congregation 
 walketh together in the truth and peace, the brethren of the 
 church are the firft fubjecl of church liberty ; the elders thereof 
 of church authority, and both of them together are the firft 
 fubjefl of all church-power*. Which affertions of Browniftsancl 
 Independents (except the firft) are denied by them of prefbyte- 
 rian judgment, as being obvious to divers material and juft \ ex- 
 ceptions. 
 
 2. By proper formal power or authority fpiritual, for church- 
 pvernmetjt, thus conceive. To omit what hath been already laid 
 down about the natures and forts of fpiritual power and authority. 
 Part 2. Chap. III. and VI. which are to be remembered, here it 
 may be further obfcrved, that there is a proper public, official, au- 
 thoritative power, though but ftewardly and minifterial, which \^ 
 derived from Jefus Chrift to his church-officers, Mat. xvi. 19. 
 and xviii. 18. John xx 21, 22, 23. Mat. xxviii. 18, 19, 20. 
 of which power the apoftle fpeaking, faiih. If I fl^ould fomewhat 
 
 boijl of our power <i ivhich the Lo-rd hath given us to edification — 
 
 2 Cor. x 8. fo 2 Cor. xiii. 10. The people are indeed allowed 
 certain liberties or privileges ; as, To try thejpirits, &c. i John 
 iv. I. To prove all doctrines by the word, i Tiief. v. 21. To 
 nomir.ate and ele£l their own church officers, as their deacons, 
 which they did, Acts vi. 3, 5, 6 but this is not a proper power 
 of the keys. But the proper, public, official, authoritatavc pt>vvcr. 
 
 '''♦• See Cotton's keys, &c. page 3 :, 32, 33. and Mr. Thomas Good- 
 win, and Mr. Philip Nye, in tiielr cp'iUj prslixed tliercuiito, do oua' 
 this book, as being for fubflance their own jud^tntnt. 
 
 \ See that judicious treatife, Vindicise Clavium, chap. iIi,iV, V". 
 page 2^ to 52. 
 
84 T^^P Divine Right ef Church Governmeni. Chap. X, 
 
 1$ quite denied to the body of the people, furnifiied with an el- 
 derfliip or deftitute thereof. 
 
 ^. By proper immediate receptncle^ or firft fuhjccl cf powers 
 nnderftand, That fubject, feat, or receptacle of power, which 
 ilrft and immediately received this power from Jelus Chrift : and 
 confequently was IntruOed and authorized by him, tc put forth and 
 exercife that power in his church, for the government thereof. 
 And here two things mufl be carefully remembered : 1 . That we 
 diOinguUli betwixt the object and fubjeft of this power. The ob- 
 jeO:, for which, for whofe good and benefit all this power is given, 
 'ri primarily the general vllible church, Ephef iv. 7, 10, 11, 12. 
 
 . 1 Cor. xii. 2S. Rom. xii. 5, 6, &c. Secondarily, particu^ 
 
 lar churches, as they are parts and members of the general. But 
 the fubje£t receiving to which the power is derived, is not the 
 church general or particular, but the ofEcers or governors of the 
 thurch. 2. That we diftingullli alfo betwixt the donation of 
 the power, and the defignation cf particular perfous, to oiiices 
 eccleliafticrJ, This defignation of perfons to the offices of key 
 bearing or ruling, niay be done firft and immediately by the 
 church, in nominating or ekcling her individual officers, which 
 is allowed to her ', yet is no proper authoritative z^i of power. 
 Eut the donation of the power itfelf, is not from the church as 
 ^he fountain, but immediately from Chrifi: himfelf, 2 Cor. xi. 8. 
 and xiii. 10. -Nor is it to the chyrch as the fubjecl, but immedi- 
 ntely to the individual church- officers themfelves, who confe- 
 •"iuently in all the excrclfe of their power, a£t as the minijlers and 
 Jleii'ards of Ch-nJ}, i Cor. iv. i. putting forth their power imme- 
 diately received from Chrift ; not as the fubftitutes or delegates of 
 the church, putting forth her power, wldch from Chrift flie me- 
 diately conveys to them, a? independents do imagine, but by us 
 is utterly denied. 
 
 ' ■ Seaionlf. 
 
 For confirmation of this propoiiL ion, thus explained and ftatsd^ 
 conflder thefe few arguments : 
 
 Jrgum. I. The ccmmunity of the faithful, or boi'y of the. 
 people, have no authentic comcr'.iffion or grant of proper fjMvitual 
 power for church -government i and therefore they cannoL poffi- 
 hly'be the firft fubject, or the proper immediate receptacle of 
 fuch power from Chrift. We may thus argue : 
 
 Major. Whomfoever Tefus Chrift hath m.ade the immediate re- 
 ceptacle, or firft fubjeft of proper formal power for governing of 
 his church, to thenfi this power is conveyed by fome authentic 
 grant orcomm/jfficn, 
 
 • Mifwr. But the community of the faithful, or body of the 
 people, have not'thispov/er conveyed unto them by any authen- 
 tic grant or com.miffiion. 
 
 Cmclufion. Therefore Jefus Chrift our Mediator hath not made 
 
Chap. X. The Divine Right cf Church-Gdvernment. 85 
 
 the community of the faithful, or body of the people, the im- 
 mediate receptacle or firft fubje^l of proper formal power for ^^o- 
 yerriing of his church. 
 
 • The major propofition is evident in itfelf: For, i. The power 
 of -church-government in this or that fubjecl: is not natural, but 
 politive ; and cad upon man, not by n:itural, but bv pofitive 
 1-aw, politive grant : men are not bred, but made the firft fub- 
 jed of fuch power : Therefore all fuch power claimed or exercif- 
 ed, without fuch politive grant, is merely without any due title, 
 imaginary, ufarped, unwarrantable, in very fact null and 
 void. 2. All power of church government is radically and fun- 
 damentally in Chrifi:. Ifa. ix. 6. Mat. xxviii. 18. John. v. 
 ,22. And how ihall any part of it be derived from Chriil: to 
 man, but by fome fit intervening mean betwixt Chriil: and man ^ 
 And what mean of conveyance betwixt Chrift and man can fuf- 
 ^iice, if it dp not amount to an authentic grant or commifiion for 
 fuch power ? 3. This is evidently ChriiVs.way, to confer power 
 by authentic commillion immediately upon his church- officers, 
 the apoflles and their fucceffors, to the world's end. Thou art 
 I^eter — and I give to thee the keys of the k'lrgdom cf heaven^ ^c. 
 Mat. xvi. 18, 19. Whatfocver ye fiall hind on earthy '(d'c. Matth. 
 ;x.viii. 19, 20. As ivy Father jent me^ fo fend I you i Go, difciple 
 ye all nations ^ —ivhofe ftns ye remits they are reviitied — and lo, I am 
 ivith ycit alivay to the end of the luorld, John xx. 21, 23. Matth. 
 sxviii. 19, 20. Our power y nvhich the Lord. hath giivn us fcr edi- 
 fication — 2 Cor. X. 8. and xiii. 10 fo that we may Conclude them 
 that have fuch commillion, to be the firft fubje^t and immediate 
 receptacle of power from Chrilf , as will after more fully appear. 
 4. If no fuch commifiion be needful, to dillinguiih thofe that 
 have fuch power, from thoi'e that have none, why may not all, 
 without exception, young, and old, wife and foolifh, men and 
 women, Chrirtian and heathen. Sec. equally lay claim to this 
 power Qi ciiurch-government : If not, v;hat hinders } If fo, how 
 abfurd ^. 
 
 The minor propofition, viz. But the community of the faith- 
 ful, or body of the people, have not this power conveyed to 
 them by any authentic grant or commllnon, is firm. For, whence 
 had they it i When was it given to them ? What is the power 
 committed to them ? Or in what fenfe is fuch power committed 
 to them ? 
 
 I. Whence had they it? From heaven y or of men? If from 
 men, then it is an hum.an ordinance an^ invention ; a plant luhtch 
 the heavenly Father hath not planted : and therefore fiall he pinched 
 ttpy Mat. XV. 13. If from heaven, then from Chrifi; {Qvallponucr 
 is given to h'lm, Mat. xxviii. iS, Sec. Ifa- ix. 6. \i it be derived 
 from Chrift, then it is derived from him by fome pofitive law of 
 Chrift, as his grant or charter. A pofitive grant of fuch power 
 . \o felea pcrfons, viz. church-oiTicers, the fcripturc mentions, as 
 
86 The Divine Right of Church-GcvernmeHt, Ckap. X. 
 
 as wss evidenced in the proof of the major proportion. But 
 touching any fuch grant or commiflion to the community of the 
 faithful, the fcripture is filent. And let thofe that are for the 
 popular power, produce (if they can) any clear fcripture, that v 
 exprefly, or by infallible confequencc, contains any fuch com- 
 miflion. 
 
 2. When was any fuch power committed by Chrift to the mul- 
 titude of the faithful ? either in the firft planting and beginning of 
 the church, or in the after eftablifhment and growth of the church, ' 
 under the Apoftles Miniftry. Not the firft ; for then the Apo- 
 ftles themfelves fhould have derived their power from the com- 
 munity of the faithful : now this is palpably inconfiftent with the 
 Scriptures, which tell us that the Apoftles had both^their Apoftle- 
 ihip itfelf, and their Qualifications with gifts and graces for it, 
 yea and the very delignation of all their particular perfons unto 
 that calling, all of them immediately from Chrift himfelf. For 
 the firft, fee Gal. :. i. Paul an ApoJlUy not of men^ nor by man^ 
 hut by Jefus Chi-iji Mat. xxviii. i8, 19, 20. For the fecond, fee 
 John XX. 22, 23. j4nd ivhen he had /aid this, hs breathed on ihem^ 
 and faith unto tharty Receive ye the holy Ghoji : nvhofe fieverftns ye 
 remits they are remitted unto them, &c. For the third, fee Luke 
 vi. 13. i5*r. jind ivhen it was day he called to him his dtjciples : and 
 9^ them he choofe twelve^ ivhom alfo he named Apojlles ; Simon 
 Matth. X. 5, 6, 7, &c. The/e twelve Jefus fent forth, and com- 
 manded them, faying^ — And after his refurrciStion he enlarges their j 
 commiflion, Mark xvi. 15, 16. Go you into all the world — and, j 
 Js my Father hath fent me, fo fend I you, John xx. 21. See alfo 
 how the Lord caft the lot upon Matthias, A<^s i. 24, 25, 26. Nor 
 the fecond ; for if fuch power be com.mitted to the community 
 of the faithful after the apoftles had eftablifhed the churches, 
 then let thofe that fo think, fliew where Chrift committed this 
 power firft to the apoftles, and after to the community of the 1 
 faithful, and by them or with them to their ordinary ofEcers, for ' 
 execution thereof But no fuch thing hath any foundation in 
 fcripture ; for the ordinary church-guides, though they may have 
 a ddignatlon to their office by the church, yet they have the do- 
 nation, or derivation of their office and its authority only from 
 Chrift: Their office is from Chrift, Ephef iv. 8, '11. 'l Cor. 
 xii. 28. A<Sts XX. 28, 29. Their power from Chrift, Mat. xvi. 
 19. and xxviii. 18,19. John xx. 21, 23. Our power which the 
 Lard hath given us, 2 Cor viii. 10. They are ChrijVs minijlers, 
 Jlcwards, amhaffadors, i Cpr. iv. I. 2 Cor. v 19,20. They are 1 
 to aift and officiate in his name, Matth. xviii 19, i Cor v. 4, 5. I 
 7.vA\oQ\\x\^\\it^ mvji give an account, Heb xiii. 17,18^ Luke 
 xii. 41, 42. Now if the ordinary officers have (as well as the a- 
 poftks their apoftlefnip) their offices of paftor, teacher, &c. from 
 Chrift ; and are therein the fucceftbrs of the apoftles to continue 
 
Chap. X, ^ ^he Divim Right of Church Goverfiment, S7 
 
 to the world's end, Matth.xxvili. 18, i^, io. then they havetheiif 
 power and authority in their offices immediately from Chrift, as 
 the firil receptacles thereof themfelves, and not from the church, 
 as the firft receptacle of it herlelf A fucccflbr hath jurifdi£tioA 
 from him from whom the prcdecefTor had his; othcrwife he 
 <ioth not truly fucceed him. Confcquently the church or com- 
 munity of the faithful, cannot poflibly be the firft receptacle of 
 the power of church government from Chrift. 
 
 3. What power is it that is committed to the body of the church 
 or multitude of the faithful ? bither it muft be the power of or- 
 der, or the power of jurifdi<Elion. But neither of thefe are al- 
 lowed to the multitude of the faithful by the Scriptures, (but ap- 
 pointed and appropriated to felcct pcrfons :) Not \ he power of or- 
 der ; for, the whole multitude and every one therein, neither 
 can, nor ought to intermeddle with any branches of that power. 
 I. Not with preaching ; all are not dpi to teach, i Tim. iii. 2. nor 
 able to exhort and to convince gain-fayers. Tit. i. 9. all are not gift- 
 ed and duly qualified. Some are exprefsly ^vohSbiiQd /peaking in the 
 church, I Cor. xiv 34, 35. I Tim. ii. 12. Rev. ii. 20. and none are 
 to preach, iinlcfs they be fent, Rom. x. 15. nor to take fuch honour 
 unto thanf elves unlefs they be called, (5V. Heb. v« 4, 5. Are all 
 and every one of the multitude of the faithful able to teach, ex- 
 hort, and convince ? are they all fent to preach ? are they all cal- 
 led of God 1 &c. Nay, hath not Chrift laid this talk of authori- 
 tative preaching only upon his own officers ? Matth. xxviii. 1 8, 
 19. 2. Not with adminiftration of the Sacraments-, this and preach- 
 ing are by one and the fame commiffion given to officers only, 
 Matth. xxviii 18, 19, 20. i Cor. xi. 23. 3. Nor to ordain 
 Preft)yters, or other officers. They may chufe ; but extraordi- 
 nary ofiieerf, or the prefbytery of ordinary officers ordain, Ac^$ 
 vi« 3» S* ^* Look ye out men-^ivhom lue may appoint. Compare 
 alfo A<?ts xiv. 23. I Tim. iv. 14. and v. 22. Tit. iii, 5. So 
 that the peoples bare election and approbation is no iafficient 
 Scripture-ordination of officers. Nor is there one of ten thoufand 
 among the people that are in all points able to try and judge of the 
 fufficiency of preaching Preftjyters, for tongues, arts, and found- 
 nefs of judgment in divinity. Nor is the power of jurifdi<ftion in 
 public admonition, excommunication, and abfolution, Sec allow- 
 ed to the multitude. For all and every one of the multitude of the 
 faithful, I . Never had any fuch power given to them from Chrift j 
 this key as well as the key of knowledge being given zo the offi- 
 cers of the church only, Matth. xvi. 19, and xviii. 18, 19, 2o« 
 Tell the Church, -there, muft needs be meant of the ruling 
 church only *, 2 Cor. viii. lo. John xx. 2i, 22, 23. 2. Never 
 
 John Cameron Prackd. in Mat. XYm. IJ# p I49» ^S^> '5*' 
 
83 TJ:e Divine Right of Qhiircb-GoverhmnL .Ghap/X 
 
 acted or executed any fucli power, that we can find In Scripture; 
 As for that which is primarily urged of the ciiurch of Corinth," 
 that the whole church did excommunicate the incejliious perfon^ 
 I Cor. V. 4, &c. Many things may be anfwered to evince the 
 contrary, ifl, ihe whole multitude could not do it ; for children 
 could not judge, and women mud not fpeak in the church. 2d, 
 It is not faid, ^ufficierit to fuch an one is the rebuke Injllcled of all i 
 but cf manyy 2 Cor. :i. 6. viz. of the preibytery, v/hich coniift- 
 ed of many oiiicers, 3d, The church of Corinth, vvhc;rein this- 
 cenfure was intii6led, was not a congregational, but a prefbyterial 
 church, having divers particular congregations in it (as is hereafter 
 cleared in Chap, xiii.) and therefore the whole. multitude of the 
 church of Corinth could not meet together in one place for this cen- 
 fure, but only the prefoytery of that great church. Again, never did 
 the whole multitude receive from. Chrift due gifts and qualihcations 
 for the exercife of church-government and jurifdiction ; nor any 
 promife from Chrift to be with them therein, as orncers have^ 
 Matth. xxviii. 18, IQ, 20. And the abfurdities of fuch popular 
 government are intolerable, as after will appear. 
 
 4. Finally, in what fenfe can it be imagined that any fuch pow- 
 er fhould be committed from Chrift to the community of the 
 faithful, the whole body of the church ? For this power is given 
 them equally with the church- guides, or unequally, if equally, 
 then, 1. The church-guides have power and authority, as prima- 
 rilv and immediately committed to them, as the church herfelf 
 hath ; and then they need not derive or borrow any power from, 
 the body of the faithful, having a power equal to theirs. 2. How 
 vainly is that power equally given as to the ofHcers, fo to the 
 whole multitude, when the whole multitude have no equal gifts 
 and abilities to execute the fame ? If unequally, then this power 
 is derived to the church-guides, either more or lefs than to the 
 multitude of the faithful. If lefs, then how improperly were ail: 
 thofe names of rule and government impofed up6n„officers, which 
 no where are given by Scripture to the multitude ? as Pajlcrs^ 
 iiph. iv 8, II Elders^ i Tim v. 17. Ovtir-fcerSy A£ts xx. 
 28. GiildeSi Heb. xiu. 7, 17, 22. In this laft verfe they are 
 contradiftinguifhed from the Saints; church-guides, and laints 
 guided make up a vifible organical church. Riders in the Loidy 
 I Thef v 12 Rom. xii. 8. and luell riding Elders, 1 Tim. v. 
 1^7. Gsvernments, i Cor. xii 28. Sieuards, I Cor. iv. i, 2. 
 Luke xii. 42. &:c. And all theie titles have power and rule en- 
 
 in fol. and Bainc^s DIocefan*s Trial, the third queft. p. 79, 80. and 
 p. Parens in Mat. xviii. 15. This is fully diiculfed and proved by 
 
 Mr» Rutherford in hiir peaceable pk^r:> Chap. vi;i. p. iS^j iifc„ 
 
 m 
 
Ghap. X. The Dht/ie Right of Church-Gove^meHt, ^ 
 
 graven in their very foreheads ; and they of right belonged rather 
 to the multitude than to the officers, If the officers derive their 
 power from the multitude of the people. If more, then church 
 guides, having more power than the church, need not derive any 
 from the church, being themfelves better furnifhed. 
 -. Thus, what way foever wc look, it cannot be evinced, that the 
 multitude and body of the People with, or without elderihip, are 
 the firft (iibjedl of power, or have any authoritative public offici- 
 al power at all, from any grants mandate, or commiffion of 
 Clirift. From all which we may ftrongly conclude^ 
 
 Therefore Jefus Chrift our Mediator hath not made the com- 
 munity of the faithful, or body of the People, the immediate re- 
 ceptacle, or firft fubje(^ of proper formal power for governing of 
 his church* 
 
 j^rgnm. II. As the multitude of the faithful have no authentic 
 grant or commiffion of fuch power of the keys in the church \ 
 fo they have no divine warrant for the adlual execution of the pow- 
 er of the faid keys therein : and therefore cannot be the iirft re- 
 ceptacle of the power of the keys from Chriit. For thus we may 
 reafon : 
 
 'Major. Whofoever are the firfl fubjedl, or immediate recep- 
 tacle-of the power of the keys from Chrill, they have divine 
 warrant actually to exercife and put in execution the faid power. 
 
 Minor But the multitude or community of the faithful have no 
 divine warrant adlually to exercife and put in execution the pow- 
 er of the keys. 
 
 Concluf Therefore the community of the faithful are not the 
 firft fubject, or immediate receptacle of the power of the keys 
 from Jefus Chrift. 
 
 The major proportion muft necefTarily be yielded. For, i » The 
 power of the keys contains both authority and exercife \ power 
 being given to that end that it may be exercifed for the benelit of 
 
 the church, it is called the power given us for edification 2 
 
 Cor. viii lo. Where there is no exercife of power there can 
 be no edilication by power 2. Both the authority and complete 
 exercife of all that authority, were at once and together commu- 
 nicated from Chrift to the receptacle of power • 1 give unto thee 
 the htyi of the kingdom of heaven ; and vjhnt foever thou fijnlt bind on 
 earthy ^c. Matth. xvi. ig. and xviii. i8 As my Father feut me^ 
 fo fend! you — whofe foever fins ye remits they are remitted — John xx. 
 2 1, 23. Here is both power and the exercife thereof joined to- 
 gether in the fanxe commiffion. Yea, fo individual and inleparable 
 are power and exercife, that under exercife, power andauihority 
 is derived : as, Go, difciple ye all Nations, baptizing them isTe, 
 Matth. xxviii. 18, 19. 3. How vain, idle, impertinent, and 
 ridiculous is it to fancy and dream of fuch a power as Ihall never 
 be drawr* iiit j ac^ by them that have it, 
 
 M 
 
po ^tje 'B-ivihe Ri^h't of ChttrcJ} Govsi'jwieni, "Cliap. X, 
 
 The minor jprdpbiltion, viz. But the multitude or commuTiirni 
 of the faithful have no divine warrant, a<5hially to exercife and 
 put in execution the power of the keys, is clear alfo. 
 
 1. By reafon: for, the actual execution of this power belongs 
 to them by divine wiirrant, either xvhen they have church offi- . 
 cers, or when they want church officers. Not whilft they have 
 officers; for, that were to flight Chrift's officers: that were 
 to take .officers Avork out of their hands by them that are no offi- , 
 cers, and when there were no urgent nscefiity ; contrary where- , 
 unto, fee the proofs, Chap. xi. Section i. that were to prejudice 
 the church, in depriving her of the greater gifts, and undoubt- \ 
 €dly authorized labours of her officers, &c. Not when they ] 
 want officers in a conftituted church : as in cafe where there are 
 three or four elders, the Paftor dies, two of the ruling elders fall 
 fick, or thie like ; in fnch cafes the Community cannot by divine 
 variant fupply the defeats of thefe officers themfelvcs, by exer- 
 
 - cifing their power, or executing their offices : For where doth 
 Scripture allow fuch power to the Commimity in fuch cafes? 
 "What'one church without its eldcHliip can be inltanced in tlie New 
 TelVament, that in fuch cafes once prefumed to exercife fuch 
 power, \vhich might be pre'fidcnt or example for it to other 
 churches ? How needlefs arc church officers, if the multitude of 
 the faithful may. as m.embers of the church, take up their office, 
 and actually diicharge it in all the parts of it ? 
 
 2. jBy induiStion of particubrs, it is evident, that the Com- 
 "^■•niity cannot execute the power of the keys by any divine war- 
 :v -J-X I . Tkfy may not preach : for, /:civ Jl^all they preachy except 
 ''hiiy he fetit ? Rom. X. 15. but the Community cannot be fent, 
 many of them being incapable of the office, either by reafon of 
 xVic'xx - fev;^ I Chor. xiv 34, ^5. i Tim. ii. ii, 12. or by re r\- 
 fon of their age ; as children, and all or mod of them by reafon 
 of their deficiency in gifts and in fcripture qualifications, Tit. i. 
 and I Tim. iii. For not one member of a thoufand are ib com- 
 pletely furni(l)eti, a? to bt apt to teach, ablctc convince gain-fa-^ers^ 
 and to di'oidethe tucrd of truth aright. Belides, they may not fend 
 themfeives, were they capable, for, no man takes this homur to 
 h mfef—'YefA, j(fiis Chrif himfef did not glorfy hirr.fef to he made 
 an high Pr id)} Heb. v. 4, 5. Now only officers are fent 
 to preach, Matth. xvi. 19. and xviii. 19, 20. Mark xvi. 15, 
 2 They may not adminifter the Seals, the Sacraments, baptize, 
 Z<Q. under the New Teliament \ for who gave the people any fuch 
 authority? hath not Chrili conjoined preaching and difpenimg of 
 the Sacraments in the fame conimiffioii, that the fame peHons| 
 only that do the one, may do the other -^ IMatth. oXxviii. * 1 8, 19. 
 3. They may not ordain officers in the church, and authoritativs- 
 
 4y fend' them abroad: for, ordinarihy tlie Communitv have not 
 fufficient qualilications and abilities for proving and examining of 
 
 1 
 
Chap. X, The B'lvins. Right vf Chctrch-CroverfmrnH, <jX 
 
 men's gifts {or- the miniftry. The Community are no where 
 Gommanded or aHowed {o to do in tht: v/ho!e New Teftainenti 
 but other perfons dilVinct from thcrti, i Tim. v. 22. 2 Tim. ii. 
 2. Til. i. 5, &c. Nor did theCdmmunity ever exercife or aufunic- 
 to themielves iuiy foch power of ordination or mi-lTion, but only of-. 
 i^cers, both in the ih-ft fending of men to preach, as i Tim. \\K i'^. 2- 
 Tim. i. 6. and to be deacons, A(fts vi. 6 and alio in after miilions, 
 as A£i:s xiii i, 2, 3. 4 The Community, without ofiiccrs,' 
 may not exercife any a<ft- of jurifdiclion authoritatively and pro- 
 perly ; may not admoniili, excommunicate, or abfolve: For w-e 
 have no precept that they ihould doit ; we have no example in 
 ail the New Teftament that they ever did do ir ; we have both 
 precept and example, thivt; hhzA oiKcers bath d^iX and ought to 
 doit. Whatfocvcr ye hind on earth (faith Chriil to his officers,) 
 Jfndl he hcunct in heaven^ (^c. Matth. xviii. 18. and xvi. 19. 
 Whofe Joever fins ye remit ^ <3'c. J'ohn xx. 21, 23. An Heretic^ 
 after once or t^uict' admonittQny rtjedfy Tit. i. lo. I have decreed — 
 to deliver fuch an cm to Lilian — i Cor. v. 4. The rehuhe inJVBed by 
 many., not all, 2 Cor. ii. W he I'n l have dt liver ed io Sut an y i'£\m.' 
 I. zilt. And the Scriptures no where fet the Community over 
 themfelves to be their own church-guides and rovernors ; but an- 
 point over them in the Lord rulers and officers diftindt froni the 
 Community. Compare thefe places, i Thef. v. 12. Acts xx 
 28, 29. Heb. xiii. 7, 17, 22. Salute nil the ny that have the 
 r-iite ever you y and all the Saints. From the premises we con* 
 dude, 
 
 Therefore the Community of the faitliful are not the firft {ub- 
 jecl, or immediate receptacle of the power of the keys from Je* 
 nis Chrift. 
 
 Argum HI. Jefus Chrift hath not given nor promifed to the 
 Communiiy of the failhful a ipirit of miniftry, nor thofe gifts 
 which are neceilary for the government of the church : therefore 
 the Community was never intended to be the firi^ fubjecl of 
 church government. 
 
 Major. Whamlbever Chrift makes the firft lubje<^ of the 
 power of church-government, to them he promifes and gives a 
 i'pirit of miniftry, and gifts neccftary for that government: For, 
 r. As there is diverficy of eccleilafticaladminiftrations, (v/hi-ch is 
 the foundation of diverftry of oilicers) and diverlity of' miracu- 
 lous operations, and both for the profit of the church ; fb there^ 
 is conveyed from the fpirit of Chrift diverlity of gift:^* fj't;*.^ en- 
 dowments, enabling and qualifying for the actual dilchargc Ot" 
 thofe adminiftrations and operations. See i 'Cor, xii. 4, 5> 6, 
 7, &c. 2. What inftance can be given throughout the whole New 
 Teftament of any perfons, whomr Chrift made the receptacle of 
 church-government, but withal he gifted them, and made his 
 .promif^^ tQtbcra; to qualify them for fuch government ? As the 
 
f^ The Divine Right of Church-gcvermnent. Chap. X. 
 
 Vkpoftles'and their fuccefTor, j^s tny Father fent tncy even fo fend I 
 *jou : And nvhen he had faid this, he breathed on them^ and faith lifito 
 thfnu receive ye the holy Ghofl ;■ IVhcfefoever fins ye remits they are 
 remitted unto them ; (ind ivhofe fever fins ye retainy they are retained^ 
 John XX. 21, 2 2» 23, Andy Go, ye therefore y and difciple ye all 
 Nations. l2fc, — And loy I am nvith you aJiunyy[oT ever"^ day .) even 
 to the end of the ivcrldy Matth. xxviil. 19, 20. 3 Chrift being 
 the ijjifdoin of the Father^ Col. ii. 3. John i. 18. And faithful 
 as ivas Mofes in all his houfe ; yea, ivore fmthjul : Mofis as a fer- 
 ^'ant QTpr ^nothers, he as a fan over his oivn houfe, Heb iii. 2, ^, 
 6. it cannot (land with his moll: exa<^ wifdom and fidelitf, tq 
 commit the grand affairs of church-government tofuch as are not 
 <5uly gifted, and fu^ciently qualified by himfelf for the due dif- 
 charge thereof. 
 
 Minor^ Bi^t Chrlfl neither promifes, nor gives a fpirit of mi- 
 niftry, nor necelTary gifts for church-government to the com- 
 munity of the faithfijl. For, i. The fcriptures teach, that gifts for 
 miniftry and gcvernment are promifed and beftowed not on all, but 
 upon fome particular perfons only in the vifible body of Chrift, 
 fo one is given by the Jpirit the %VQrd cf nvifdomy to another the luord 
 of knc^ledge, Isfc, not to all, I Cor. xii. 8, gg^^c. If a man 
 know not hoiv to rule his cw^ hotfe, how fhall he take care of the 
 church of God r i Tim. iii. 5. The hypotheiis infinuates that all 
 men have not gifts and fkill rightly to rule their own houfes, 
 much lefs to govern the church "l. Experience tells us, that 
 the multitude of the people are generally deftitute of fucH 
 knowledge, wifdom, prudence, learning, and other neceffary 
 qualifications fpr the right carrying on pf church-government. 
 
 Concluf. Therefore Chrift makes not the community of the 
 faithful the iir^ fubjecl of the power of church-gcyernment. 
 
 Argum. ly. The community of the faithful are no w-here in 
 the word called or acknowledged to be church governors : there- 
 fore they are npt the firft fubje^t of church- government. 
 
 Major. Thofe perfons, who are the iirft fubject and receptacle 
 qf proper power for church-government from Chrift, are in the 
 \yord called and acknowledged to be church-governors. This 
 is evident, 1. By fcripture, which is wont to give to them whom 
 Chrift irtrufts with his government, fuch names and titles as 
 have rule, authority and government engraven upon them, as 
 overfeersy Aifls X3C. 2<^. Governments y I Cor xii. 28. rylers, i 
 Tim- V. 17- and Rom. xii 8 with divers others, as after will 
 appear in chap ^I. 2. By reafon, which tells us that gover- 
 rnenc -arid governors are- Relative terms ; and therefore to whom 
 government belongs, to them alfo the denominatipns o( gover- 
 jiors, rulers, l^c do belong, and not contrariwife. 
 
 M'nor. But the community of the faithful, are no where iq 
 the w.pvd cither called or aknpwledged to be church governpt|. 
 
 \ 
 
Chap. X. The Divine Right of Church Government , 93 
 
 This is clear. For, i. No titles or names are given them by 
 fcripture which ixnply any rule or government in the vliible 
 church of Chrift. 2. They are plainly fet in oppfition againfb, 
 and dilHnction from church-governors ; they are called \\\zjlQch : 
 thefe, overffers fet over them by the holy Ghoil h.^. xx 28. 
 they, the faints, thefe their rulers, Heb. xiii. 22. thefe are over 
 them in the Lordy and confequently they are under them in the 
 Lordy I TheC v. 12. 3 The community of the faithful are- 
 {6 far from being the fubjeiTc of church-government themfelves, 
 that they are exprelly charged by the word of Chrift to KnoiUy 
 honoiiry obey, and fubmity to other governors fet over them, and 
 and diftinct from themfelve?. Know them luho are over you in 
 
 the Lord 1 Thef v. 12. Let the well ruling-elders be counted 
 
 nvorthy of double honour ; ejpeciallyy <Sc i Tim. v 17. Obey ye 
 
 your rulers^ and fubmity for they watch for your fouls. Heb. 
 
 xiii, 17. 
 
 Concluf Therefore the community of the faithful are not the 
 firft fubje<^ and receptacle of proper power for church-govern- 
 ment. 
 
 Argum V. This opinion of making the body of the church, 
 or community of the faithful the firft fubjet^ and immediate re- 
 ceptacle of the keys for the government of the church, doth 
 inevitably bring along with it many intolerable abfurdities. There- 
 fore it is not to be granted. Thus we may argue, 
 
 Major, That do£trine or opinion which drav/s after it un- 
 avoidably divers intolerable abfurdities, is an unfound and unwar- 
 rantable opinion. 
 
 Miner, But this doclrine or opinion that makes the whole 
 community or body of the church to be the firft fubjecSt and 
 immediate receptacle of the keys, draws after it unavoidable di- 
 vers intolerable abfurdities. 
 
 Concluf. Therefore this docSlrine or opinion that makes the 
 whole community or body of the church to be the firft fubje(fc, 
 and immediate receptacle of the keys, is an unfound and un- 
 warrantable opinion. 
 
 The Major i'9 plain. For, 1. Though matters of religion 
 be above reafon, yet are they not unreafonable, abfurd, and 
 dire<Stly contrary to right reafon. 2. The fcriptures condemn 
 it is as a great brand upon men, that they are abfurd or unreafon- 
 able ; Brethren y pray for us that we may be delivend from 
 
 abfurd and evil men — 2 Thef. iii 2 and therefore if abfurd mea 
 be {o culpable, abfurdity, and unreafonablenefs itfelf, which 
 makes them fuch, is much more culpable. 
 
 The Minor, viz But this dodtrine or opinion that makv:? U^c 
 whole community or body of the church to be the firlt ii:!^j<<.t 
 ^d immediate receptacle of the keys, draws after it unavoidably 
 
94 ^^-'^ Divine Right of Church-Go'i'ertimenf, Ckap. IX. 
 
 divers intolerable abfyrdities, will notabJy appear by an imiuc- 
 tion of particulars. 
 
 I . Hereby a clear foundation is laid for the rigid Brownift'5 
 confufed democracy, and abhorred anarchy. For, if the whola- 
 l)ody of the people be the firft receptacle of the keys, then allT 
 church-government and every a6t thereof is in the whole body, 
 and every member of that body a governor, confequently every 
 member of that body an ofiicer : but this is abfurd ; for if all b^ 
 efhcers, where is the organ ical body i and if all be governors, 
 where are the governed ? if all be eyes, where are the feet ? and 
 if there be none governed, where is the government ? it is whoU 
 ly refolved at laft into mere democratical anarchy and confulion, 
 bat God is not the authsr of confufton, i Cor xiv. 33. What an 
 abfurdity were it, if in the body natural aH were an eye^Qv hand? 
 for iL'}}tre then -were the hesringy Jmelling^ &c. or if all were one 
 member, ivhere ivere the body, I Cor. xii. 17, 19. So if in thd- 
 ftimily all were mafiers, where were the houlhold .•* where w€re 
 tiie family government ? If in a city a\l Wer& aldermen, wh^re 
 were the citizens } where v ere the city government } If in a- 
 kingdom all were kingis, where were the lbbje£ls, the people, the 
 commonalty, the commonwealth, or the political government ?' • 
 
 2. Hereby the community or whole body of the faithful, ev^ft 
 to the meaneft member, are vefte^l from Chrifl: with full power 
 and authority actually to discharge and execute all acls of order 
 arnd jurifdiction without exception, e g. To preach the word 
 authoritatively, difpenfe the facraments, drdain their offic-ers," 
 admonilh offenders, excommunicate the obftinate and incorrigi- 
 ble, and abfolve the penitent. For the keys of the kingdhm-o^ 
 heaven comprehend all thefe adls jointly, Mat. xvi. 19, andrXviifL"^ 
 18, 193 20. with John xx. 2i, 23. and to whom Chrifl: in the 
 New Teftament gives povver to execute one of tliele adts, to them 
 he gives power to execute all •, they are joined together, Matt-h. 
 xviii. 19. (except in fuch cafes where hlmfelf gives a limitation- 
 of rhe power, as in the cale of the ruling elder, who is limited to 
 ruling as contradiftinct to labouring in the word and dcctrine, 1 
 Tim v. 17.) Now what grofs abfurdities enfu^ hereupon .^ For, 
 I. Then the weak as v>'ell as the ftrong, the ignorant as well as 
 the intelligent, the children as well as the parents, yea, and the 
 very women as well as the men, may preach, difpenfe i.eals, or- 
 dain j admonifh, excommunicate, abfolve authoritatively, (for they- 
 are all eoually members of the body, one as well as another, and- 
 therefore as fuch, have all alike equal fli;ire in the keys and exer- 
 cife thereof:) viz. thevtliat are not gifted for thefe Oiiiees, fhatt^^ 
 difcharge thefe offices ; they that are not called nor fent of God 
 to omciate, (for God fends not all) fliall yet officiate in the name 
 of Chrift without calling, or fending, contrary to Rom. x. H&b* 
 V. 4. They that want the common ufe of rcafon and difcret-ion 
 
 ■j 
 
Chap. Xk The Divine ^Right of Chnrch Csveniinent, ^5 
 
 ^as children) Hiall have power to join In tli»e higheft a£ls of order 
 and jurifdidilon : yea they that are exprefly prohibited fpeakitrg 
 ■in the churches, as the luomen, I Cor. xiv. i Tim. ii. jhall yet 
 have the keys of the kingdom of hea'ven hung at their girdics. 2. 
 Then the church fliali be the fteWard of Chrift, and difpenfer of 
 •the myfteries of God authoritatively and properly. But if the 
 whole church be the difpenfer of the mjileries of God, what 
 -fhall be the object of this dlfpenfationn ? Not the church, for 
 according to this opinion fhe is the firO: fuhjecc difpenfing ; there- 
 fore it muft be fomething diftincTt from the church, unto which 
 the church difpenf^th •, what fhali this be ? fhall it be another 
 collateral church ? then particular churches collateral may take 
 paftoral care one of another reciprocally, and the fame churches 
 be both Over and under one another ; or fhall it be thofe that are 
 without all churches ? then the ordinances of the gofpel, and 
 the difpenfation of them, were not principally beftowed upon 
 the church and body of Chrift for the good thereof; (which is 
 direitftly repugnant to the fcriptures, Eph. iv. 8, 11, 12, \'\-) but 
 rather for them that are without. How fliall the men, who 
 .maintain the principles of the Indepetiden<-s, clearly help theni- 
 ■felves out of thefe perplexing abfurdities. 
 
 3. Hereby the body of the people (as Mr. Bayly well obferves 
 4n his Diffuafive, -chap IX. page iSy.) will be extremely unfitted 
 for, and unwarrantably taken off from the feveral duties that 
 -lie tfpon them in point of conference to difcharge in their gene- 
 'rai and particular callings, in fpi'ritual, and fecular matter?, on 
 the Lord's days^^n d on their own days. For, if the eccleiiaftr-* 
 'cal pD\Veir b^ in all the people, th^en all the people are judges, 
 "^'nd M fca^ have a negative vcrice in allchurch-matters : They 
 "cahhot judge in any caufe prudfentiy and cGnfcientioufly, till th^'y 
 hav^ compleat knowledge and information of both the fubftan- 
 "tials and circumftantials of all thofe cafes that are broug'u befpre 
 them; they mull not judge blindly, or by an implicit faith, ^cc. btit 
 by their own light : For all the people to have fuch full informa- 
 tion and knowledge of every caufe, cannot but take up abuudancc 
 oftiiiie (many of the people being flow of undtrftantling, and ex- 
 tremely diipofed to puzzle, diftra<5t, and confound one another 
 in any buihiefs to be tranfa6ted in common by them all.) If 
 thtfe tnfttters qI difcipline be managed by them on the fdbbath 
 •day aftfer the difpatch of other public ordinances, miniftry of the 
 tv'ord, prayer, facranients, Sec. what time can remain for f.i- 
 ■'Hiily -"duties pTi^ately, as, repeating ferrti'ons, and meditating up- 
 on the word, fetirching the Icriptures, whether things preached 
 he To indeed, reading the fcriptures, catechilihg their children 
 and fercants, &c. and how will the life of religion in families, 
 -yea, arid in cihuTches alfo languilh, if thefe family exercifes be 
 not confcientioufly upheld ? If they be managed on the week 
 .-days, how can all the people fpare fo much time, as full to be 
 
pd ne 'Divine Right of Church Government. Chap. Xi 
 
 prefcnt, when perhaps many of them have much ado all the 
 •week long to provide food and raiment, and other neceifaries 
 for their families ? and // any provide twt f&r his oiutiy and fpeci" 
 ally for thofe of his oiun hoiifey he hath denied the faithy and is ivor/e 
 than an infidel^ i Tim. v. 8. Let the cafe of the church of * 
 Arnheim witnefs the mifchief and abfurdity of this popular go* 
 vernment once for all. 
 
 4. Hereby, finally, the community of the faithful (being ac-' 
 counted the proper fubjed of the power of the keys) have au- 
 thority and power not only to elect, but alfo to ordain their own 
 officers, their paftors and teachers. And this they of the inde- 
 pendent judgment plainly confefs in thefe words : f Though the 
 office of a paftor in general be immediately from Chrill:, and the 
 authority from him alfo, yet the application of this office, and 
 of this authority to this ele£t perfon, is by the church *, and 
 therefore the church hath fufficient and juft warrant, as to eleft 
 and call a prefbyter unto an office, fo to ordain him to it by impo- 
 iition of hands. They that have power to ele£t a king, have 
 power alfo to depute fome in their name to iet the crown upon 
 his head. But for the whole church or community to ordain 
 prefbyters by impofition of hands, is very abfurd. For, i . Their 
 
 * A difference arofe betwixt two gentlemen in that church about 
 finging of hymns : the fccond gentleman was complained of to the 
 church by the firil, and upon hearing of the whole bufinefs, and all 
 the words that pafTed between them, this fecond gentleman was cen- 
 fured by the church, and Mr. Nye charged fin upon him, (that was 
 the phrafe) in many particulars, and Hill at the end of every charge 
 Mr. Nye repeated, " this was your fm :" After this cenfure fo folemnly 
 done, the gentleman cenfured brings in accufatioas againft Mr. Nye, 
 in feveral articles, charging him with pride, want of chanty, &c. in ; 
 the manner of the cenfure ; and this being brought before the church, , 
 continued in debate about half a year, three or four days in a week, ; 
 aud fometimes more, before all the congregation. Divers of the mem- 
 bers having callings to follow, they deiired to have leave to be abfent. 
 Mr Goodwin oft profefled publicly upon thefe differences, If this 
 were their church-fellowfliip, he would lay down his elderfhip : And 
 nothing was more commonly fpoke among the members, than that 
 certainly for matter of difcipline they were not in the right way, for 
 that there was no way of bringing things to an end. At laft, after 
 more than half a year's debate, not being able to bring about thefe 
 differences to an end, and being come into England, they had their 
 laft meeting about it, to agree not to publifii it abroad when they 
 came into England, •&€. Mr. Edwards his Antapolog. p. 36, 37. 
 
 f Mr. J. Cotton IB his way of the. churches of Chrift in New-Eng- 
 land, chap. 11. Sed. 7. p. 43. 
 
Chap. X. The Divine', Right of Church-Government, 97 
 
 women and children being members of the church and of the 
 ieommunityi may join in ordaining prefbyters by impoiing of 
 hands, and have as great an iniUience in appointing them that 
 ihall a«^uaUy impoie hands, as the roll of the church-members 
 have, being at. properly members as tiiey. 2. Then the commu- 
 nity tiiat generally are unable to judge of the fitnefs and fuffi- 
 ciency of prelbytcrs for the paftoral office in point of neceffary 
 gifts of learning, &c. ihall without judicious fatisfacVion herein 
 by previous examination, ordain men notwithltanding to the 
 higheft ordinary otiice in the church. Plow ignorantly, how 
 doubtfully^ hov/ irregularly, how unwarrantably, let the reader 
 judge. 3. ,rhen> the ccmn)Uiiity of the faithful may allume to 
 themfelves power to execute this ordinary adl of ordiilation of 
 officers, without all precept 6f Chrilt or his apoffles, and with- 
 out all warrant of the apoftolical churches. i>ut how ablurd 
 thefe things be, each moderate capacity may conceive. Further 
 abfurdities hereupon are declared bv * Mr. Bain, and after him 
 by t Mr. Ball. 
 
 * Were the power in the church, the church (hould not only call 
 them, but make them out of virtue and power received into herftlf : 
 then lliould the church have a true lordlike power in regard of her 
 miuifters. Befides, there are many in the community of clirillidns un- 
 capable of this power regularly, as women and children. Mr. P. 
 Bain in his Diocefan's Trial, quell. 3. concluf. 3. page 84. printed 
 1621. 
 
 •j- If fpiritual and ccciefiaftical power be in the church or communi- 
 ty of the faithful, the church doth not only call, but make ofTicers 
 out of virtue and power received into herfelf, and then fliould the 
 church have a true lordlike power in regaid of her minifters. For, 
 as he that will derive authority to the church, makcth himfelf lord of 
 the church ; fo, if the church derive authority to the minillers of 
 Chrift, (he maketh herfelf lady or mifhefs over them in the exercile of 
 that lordlike authority ; for, as all men know, it is the property ot 
 the lord and mailer to impart authority Did the church give power 
 to the pallors and teachers, fhe m.ight make the facrament and preach- 
 ing which one doth in ordtr, no facrament, no preaching : ior it is 
 the order inllituted of God that giveth being and efiicacy to thefe or- 
 dinances : and if the power of ruling, feeding, and difpcnfing the holy- 
 things of God do refide in the faithful, the word and facr;:mcnt, in 
 refpecl of difpenlation and efficacy, fhall depend upon the oider and 
 inilitution of the fo«iety. If the power of the keys he derived fiom 
 the community of the faithful, then are all officers immccuately and 
 formallv fervants to the church, and mull do every Hiing in the name 
 t)f the 'church, rule, feed, bind, loofe, remit ai-d retain iins, preach 
 and adminiaer the facraments ; then they mud pcrfocm their office ac- 
 cording to the direftion of the church more or kis,feidom orfrequeut, 
 
 N 
 
S^ , %Jii, Divine Right of Church Government. Chap. X. 
 
 Whence we may juftly conclude. 
 
 Therefore this, doctrine or opinion, that makes the whole com* 
 munity or body of the church to be the firft fubjeft and inime*. 
 diate receptacle of the keys, is an unfound and unwarrantable 
 opinion. 
 
 ,^ The middle way-men (that profefs to_ go between the autho- 
 i^tative prefbyterial, and the rigid Browniftical way^ feeing thefe 
 and fuch like abfurdities, upon which the Brownifts inevitably 
 dafh themfelves, think to falve all by their new-coined diftliiaion 
 of the keys, viz. i. There is a key of faith or knowledge, Luke 
 Xi. 52. The. iiifl fubje^l of this key is every believer, whether 
 joined to any particular church or not. 1. There is a key of order 
 Col. ii. 5. which is either, i . A key of interell, power or liberty. 
 Gal. V. 13. which key is of a more large nature, 2. A key. of rule 
 ^nd authority, which is of more ftric^ nature, Mat. xvi 19. John 
 ^x. 23. Hence upon this diftinaion premifed, they thus infer, 
 1. A particular congregation of faints is the firft fubjeft of all the 
 church oilices with ail their fpiritual gifts and power, i Cor. iii. 
 22. 2. The apoftles of Chrifl were the firft fubje^ of apoftoli- 
 caLpower. 3. The brethren of a particular congregation are the 
 firft fubjecls of church-liberty. 4 The eiders of a particular 
 <phurch are the firft fubjeds of church-authority. 5. Both the 
 elders and brethren, walking and joining together in truth and 
 .peace, are the firft l;ibje<Si:s of all church-power needful to be ex- 
 ercifed in their own body. 
 
 Avj\u, A rotten foundation, and a tottering fuperftru£tIon^ 
 which tumb'es down upon the builders own heads : For, 
 
 I. This diftribution of the keys is infirm in divers refpecbs, e. g. 
 1. In that the key of knowledge, (as it ftands here diftinguifiied 
 from the key of order, cornprehending the key of power and 
 authority) is left utterly devoid of all power. Now no, key of 
 the kingdom of heaven is to be left without all powTi, Indepen- 
 dents themfelves being judges. 2. In that the key of power is 
 left as utterly void of all authority, ^being contradiftinguilhed 
 
 remifs or diligent ; for from whom are they to receive dire(^ion how to 
 carry themfelves in their offices but from him or them of v/hom they 
 receive their office, whcfe work they are to do, and from whom they 
 muit expedl reward : If their office and power be of God immediate- 
 ly, they muft do the duties of their place according to his defjgnment, 
 and unto him they muft give account ; but if their power and func- 
 tion be from the church, the church muft give account to God, and 
 the officers to the church, whom fhc doth take to be her helpers, &c. 
 Mr. John IVall in his Trial of the grounds tending to feparation,chap. 
 xii. page 252, 253, &c> 
 
Chap X. 7^e Divine Right of Church ■Covernmnt. y^ 
 
 from the key of authority) as the key of knowledge is left voii 
 of power. Now, power and authority in matters o? government, 
 feem to be both one; and the word in the 6rigin.il il^rniiies the. 
 one as well as the other 3. The key of liberty or intercft h ^ 
 new key, lately forged by fome new lock-fmiths in Separation- 
 (hop, to be a pick-lock of the power of church oBlcers, and to 
 open the door for pppular government ; no ordiViance of ChriO:, 
 but a mere human invention, (as will after appear upon e^amif 
 nation of that fcripture upon which it is grounded :) and there^ 
 fore this limb of the diftribution is redundant, a fuperfluous ex« 
 crcfcence. 4 The texts of fcripture, upon which this dillribu- 
 tion of the keys is grounded, are divers of them abufcd, or it 
 leaft grofsly niiftaken: For, Luke xi. 52. Key of knowledge, 
 is interpreted .only the key of faving fahh : But knowledge"; rt 
 ftricfl: fpeaking is one thing, and faith another ; there may be 
 knowledge, where there is ho faith : and knowledge in a fort, is 
 a key to faith, as the in-let thereof. And tht key of knowledge, 
 viz. true docftrine, and pure preaching of the word, is a diftin^t 
 thing from knowledge itfelf. This key the lawyers had taken a- 
 way by not interpretmg, or mifmterpreting of the law \ but they 
 could not take away the people's faith, or knowledge itfcU. 
 Touching- Col. ii. 5, 6. your order y it will be hard to prove this 
 was only or chiefly intended of the keys delivered to Peter : doth 
 it not rather denote the people's moral orderly walking, accord- 
 ing to the rule of faith and life, as in other duties, fo m fubmit- 
 ting themfelves to Chrift's order of government, as is elfewherc 
 required, Heb. xiii. 17. And as for Gal. v. 13 produced to 
 prove the key of liberty, Brethreny you have besti called tinto liberty^ 
 there is too much liberty taken in wrefting this text : for the a- 
 poftle here fpeaks not of liberty as a church power, of chufing 
 oiHcers, joining in cenfures, t<:c. but as a gofpel privilege, con- 
 fifling in freedom fi'om the ceremonial la<v, that yoke of bon- 
 dage, which falfe teachers would have impofed upon them, after 
 Chrht had broken it on'; as will further appear, if you pleafe, 
 with this text, to compare Gal. v. i, 11, 15, iO. aad well con- 
 lider the current of the whole context. 
 
 2. Ths inferences upon this diftribution of the keys premifed^ 
 are very llrange and untheological. For it may be accepted in 
 general, that it is a groundlefs fancy to make feveral firft lubjefts 
 of the keys, according to the feveral diflributions of the keys ; 
 for, had all the m.embers of the diftiribution been good, yet 
 this inference thereupon is naught, inafmuch as the fcriptiite 
 tells us plainly, That all the keys together and at once were 
 promiied to Peter, Mat xvi. 19. and given to the Apofties, 
 Mat. xviii. 18, 19. with xxviii. 18, 19, 20. and John xx. 21, 
 22, 23. fo that originally the Apoflles and their fuccefTors were 
 the ohly firft fubjea: and immediate receptacle ot all the krrs 
 
ipo Th^ Divine Right of Church-Govertinwt. phap. ]^. 
 
 from Chrift. And though fince, for alTiftance and e.?St of the 
 Paii:or, they are divided into more hand, viz of the ruling cl-- 
 der, Rom. xii. 8- i Cor. xii. 28 i Tim v. 17. yet originally the 
 fubje£t was but one. Further, here is Juft ground for many par- 
 ticular exceptions : as, i. That every believer, whether joined to. 
 anv particular church or not js made the firft fubjett of the key of 
 knowledge, which feems to be extremely abfurd : For, then every 
 particular believer, gifted or ungifted, flrong or weak, man, wo- 
 man or child, hath power to preach (taking the Key of know- 
 ledge here for the key of do(rtrine, as it ought to be taken, or 
 eHe it is no ecclenaftieal key at all) which is one of the higheffc 
 offices, and which the great Apoftle faid, Who is fijfident for. 
 thefe things ?. 2 Cor ii. 16. how unfcriptural and irrational this 
 IS, all may judge. Then alfo fame of the keys may be commit- 
 ted to fuch as are without the church. Then finally it is poffible 
 to be a believer, and yet in no vifible church : (for Independents; 
 hold there is no church but a particular congregation, which is 
 their only church) but a man is no fponer a true believer, but he 
 is a member of the inviilble church 5 he is no fooner a profeffed 
 believer but he is a member of the general viiible church, tho* 
 he be joined to no particular congregation 2 That a particular 
 congregation of faints is made the firft fubjedl of all the church- 
 offices, with all their fpiritual gifts and power, i Cor iii. 22 But 
 IS the wordfubjecl ufed here properly, for the firfl fubje<Sl: recipient 
 of all church offices, with all their gifts and power ? then thecon- 
 gregation of faints, are either officers themielves formally, and can ' 
 execute; the function of all forts of officer s,and have all gifts to that 
 end *, what need then is there of any felect officers ? for they can 
 make officers virtually, and furnifb thofe officers with gifts and 
 power to that end i but who gave them any fuch authority .f^ Or 
 what Apoflolical church ever affumed to themfelves any fuch 
 thing .'' Officers, pot churches, are the firft fubjedt of fuch gifts 
 and power. Is the vvprd fubjecl here ufed improperly, for objecl:, 
 whofe good all offices with their gifts and power are given ? then 
 not any particular congregation, but the whole general vifible 
 church is the objedl for which all offices and officers with their • 
 
 fifts and power are primarily given, i Cor. xii. 28 Fphef. iv. 
 , II, 12. As for that place, i Cor. iii. 22 All is yours, t5fc. 
 It points not out the particular privilege of any one fingle con- 
 gregation (nor was the church of Corinth fuch, but prefbyterial, 
 fee chap. ^IH.) but the general privilege of all true faints, 
 and of the invifible myftical church. For were Paul and Cephas 
 Apoitles given peculiarly to the church of Corinth only ? or was 
 the ivorldy life, death, things prefetit and to come, given to the wick- 
 ed in the church of Corinth ? 3. That the apoftles are made. 
 theTu-ft fubjecl: of all Apoftolical power. But then, how doth this 
 contradicV. the former affiertion, that a particular congregation i^ 
 
Chap. X. ^he "Divine R'tght of Church Goveynment, loi 
 
 the iirll fubjecl of all offices with their gifts and power ? arc 
 there two firft fubjecVs of the fame adjuncts ? or is Apolllefhip 
 no office ? arc Apoftolical gifts no gifts, or power no power ? or 
 have Apoftles all from the church ? doubtlefs Apoftles were be- 
 fore all chrlftian churches : and had the keys given them, be- 
 fore the churches had their beings. 4. That the brethren of 
 a particular congregation are made the tirft fubjedls of church - 
 liberty. But, if that liberty be power and authority, then this 
 evidently contradidts the former, that a particular congregation 
 js the firft fubjeft of all offices and power; for bretjiren" here 
 are diitincl from elders, and both do but make up a particular 
 congregation. If liberty here be not power, then it is none of 
 Chrill's keys, but a new forged pick lock. 5 That the elders 
 of a particular church are made the firft fubjecSt of church au- 
 thority : But then, here is a contradiction to the former pofition 
 that made the particular congregation the firft fubject of all 
 power. And though Apoftles and ehlers be the firft iubjecl: of 
 authority, yet when the keys were flrft committed to them, they 
 were nor in relation to any particular church, but to the general. 
 6. Finally, that both elders and brethren walking and join- 
 ing together in truth and peace are the lirft fubjecSh ot all church- 
 power, is liable alfo to exception. For this joins the brethren 
 (who indeed have no authoritative power at all) with the elders, 
 as the joint fubje<fl: of all power And this bu^ allowed to them 
 walking and joining together in truth and peace: but what if 
 the major part of the church prove heretical, and fo walk not 
 in truth ; or fchifmatical, and fo walk not in peace, ihnil the el- 
 ders and the non-offending party lofe all their power I where then 
 fhall that independent church find healing ? for appeals to j^-ref- 
 byteries and fynods are counted Apocryphal by riicm * But 
 enough hath been faid to detect the vanity of thefe new dreams 
 and notions ; it is a bad fore, that muft be wrapped in fo many 
 flouts. 
 
 CHAP. XI. 
 
 Of the proper Receptachy or immediate fuhjecl of the ponvcr of Church" 
 goverfiment : affirmatively y ivhat it is, viz. Chri/i'j own officers . 
 
 THT'S the proper receptacle or fubjecl of ecclefuftical pow- 
 er hath been confidered negatively, what it is not, viz. Not 
 the political magiftrate, nor yet the community of the faithful, 
 or body of the people, with or without their eldcrihip. Now 
 
 See Vindiclse Clavium, judicloufly unmaflung thefe new notions. 
 
loi Tl}e Divine Right of Church-Gdvernmenf* Chap. Xf. 
 
 this receptSicle of power comes to be evidenced affirmatively, what 
 it is , viz. (according to the exprefs words of the defcription of 
 government (Chrift's own officers. This is the laft branch of the 
 defcription, the Divine Right whereof remains to be cleared ; 
 which ttiay moft fatisfaftorily be done by evidencing thefe three 
 thing, viz. I, That Jefus Chrift our Mediator hath certain 
 peculiar church guides and officers which he hath erected 
 in his church. 2. That Jefus Chrift our Mediator hath efp ^cially 
 intruded his own officers with the government of his church. 
 3. How or in what fenfe the ruHng-officers are intrufted with 
 this government, feverally or jointly ? 
 
 Seftion I. 
 
 I. Of the Divine Right of ChyiJTs church officers, viz. Paflers and 
 
 leathers, with Ruling-elders. 
 
 Touching the firft, That Chrift hath certain peculiar church- 
 guides, and officers which he hath ere6led in his church ; Take 
 it thus : 
 
 Jefus Chrift our Mediator hath ordained and fet in his church 
 (befides the Apoftles and other extraordinary officers that are 
 now cea(ed) Pallors and Teacher, as alfo Ruling Elders, as the 
 fubjcft of the keys for all ordinary ecclefiaftical adminiftrations. 
 The Divine Right of thefe ordinary church officers may appear, 
 as followeth. 
 
 I. Pafiors and Teachers are the ordinance of Jefus Chrift. 
 This is generally granted on all fides •, and therefore thefe few 
 paticulars may fuffice for the demonftration of it, viz. 
 
 t. They are enumerated in the lift or catalogue of thofe 
 church-officers which are of divine inftitution Gcd hath fet (or 
 put, conkixut^di) forne in the churchy firf, Apoftles^ fecondarily^ Pro- 
 phets , thirdly, teacher Sy i Cor. xii. 28. I'hefe are fome of the 
 triumphant Gifts and Trophies of Chrift's afcenfion, Ajccvding r^p 
 on highy he led captivity captivCy and gave gifts to men — And he gave 
 fane Apoftles y and feme FrophetSy and fame Evangel ft Sy and Jcme paf 
 tors and Tectchersy Ephef. iv. 8, 1 1. Thus in that exa^i roll of 
 ordinary officers. Having therefore gifts different according to the 
 '^rac: given unto us ; ic hether prophecy let us prophecy according 
 to the proportion of faith : Or niinifryy let us ivait on cur mi- 
 iiiflry. (Here is the general diftribution of all ordinary officers 
 under two heads, prophecy and minifry : ) Or he that teachethy on 
 teaching : er he that exhoriethy on exhortaiicny (here is the teach- 
 er and the paftor, that c®me under the lirft head of prophecy.) 
 Rom xii. 6, 7, 8. Take heed to ycurfelvesy and to all theflocky over 
 'which the holy Ghofl hdth madCy (or fet) you overjeers y-^A^s zx. 
 28. Note, God hath. fet in the church ; Chrift hath given for 
 his body j The holy Ghofl Iwth tnzdc c/verfeeri over thfe ^otk, 
 
Chap. XI. The Divine Right of Church Govermnenf. 103 
 
 thefe paftors and teachers: and are not paftors and teachers 
 church-officersv by Divine Right, having the authority of God, 
 Chrift, and of the Holy Ghoft ? 
 
 2. They are to be thus and thus qualified according to divine 
 direcTdon. The qualifications of thefe paftors and teachers (cal- 
 led prefbyters and overfcers) fee in i Tim. iii. 2, to 8. j^n over- 
 
 fesr (or biJJjop ) muji he hlamelefsy isfc. and Tit, i. 5, to 10. Ta 
 ordain prejhyiers (or elders ) in every city — If any be blamdefsy ^r, 
 Now where God lays down qualifications for paftors and teachers, 
 there he approves fuch officers to be his own ordinance. 
 
 3. They have manifold church employments committed to them 
 from Chrill, as minifters of Chrift and ilewards of the myfteries 
 of God, I Cor. iv. I, 2. they being intruded in whole or in 
 part with the managing of moft, if not all the ordinances, fore- 
 nientioned in Part 2. Chap. vii. as there by the texts alledged is 
 evident. Matters of order and fpecial office are committed to 
 them Qr\lj diviftm : Matters of jurifdicftion are committed to them 
 with ruling ciders conjunBinu It Chrifi: hath intruded them 
 thus with church-ordinances, and the difpenfing of them, fure 
 they are ChriiVs church officers. 
 
 4. The very names and titles given them in Scripture proclaim 
 them to be Chrift's own ordinance ; among many take thele : 
 Minijlers of Chrifly 1 Cor. iv. i. Stewards of the myjl tries of God ^ 
 I- Cor, iv. I. Amhajfadon for Chrifl^ 2 Cor. v. 20. Labourers 
 thrujl forth into his harveJJ^ by the Lord of the harvejly Matth. ix, 
 3.8. Ruling over you * in the Lcrdy i Thef. v. 12. 
 
 5. The Lord Chrifi: charges their fiock and people with many? 
 duties to be performed to their Paftors and Teachers, becaufe of 
 their office ; as to know tliem, love them, obey them, fubmit 
 unto them, honour them, maintain them, &c. which he would 
 not do v/ere they not his own ordinance. Bttl ive hefeech you, hre- 
 thr^nj to hnow them that labour among youy and rule over you in the 
 Lordy and ejleem them very highly y in. love far their ivorh fahe^ 
 I Thef. V 12, 13. Obey your rulers y and fubmit ; for they tuatcJj 
 
 Jor your Joufsy^as ihofe that jriujl give an accout, Heb. xiii. 17. The 
 elders that rule in ell y count worthy of double hi)UDur ; efpccially thetn 
 that labour in, the wsrd ami do£lri?ie ; For the Scripture faith, Thou. 
 
 fhalt not muzzle the mouth of the Ox that treadeth out the corny and 
 the labourer is worthy of his hire^ I Tim, v. 17, 18. compared 
 with I Coi*. ix. 6, to 15. Let him that is catcchizedy communicate 
 
 * Here underftand by this Phrcife /^Ovtfr ^'oa /« ths Lord) viz, 
 not only ia the fear of the Lord, nor only in thofc. things that apper*. 
 tain to God's worfhip, but alfo accorciiug to the will, and hy the au- 
 thority of the Lord Chrill derived to them. 
 
t04 The Divine Right of. Church GoverriTiieni, Cqap. XI; 
 
 to him that catevhizeth him in all good things^ Gal. vi. 6, 7, ^, 
 
 Thus much for the prefent may fuffice to have been f'poken 
 touching the divine right of Partors and Teachers, the ordinary 
 ftanding minifters of Chrift under the New Teftament. But 
 forafmuch as we obferve that in thele days fome rigid Eraftians 
 and Seekers oppole and deny the very office of the miniilry now 
 under the Goi'pel, and others profefs that the miniftry of the 
 church of England is falfe and anrichriftian ; we intend (by God's 
 affiftance) as foon as we can rid our hando from other preffing 
 employments, to endeavour the afTerting and vindicating of the di- 
 irine right of the minifters of the New Teftament in general, and of 
 the truth of the miniftry of the church of England in particular. 
 
 II. Ruling elders diftinct from ail preaching eiders and deacons^ 
 are a divine ordinance in the church of God now under the New 
 Teftament. 
 
 The divine right of this church- officer, the mere ruling elder^ 
 is much queftioned and doubted by fome, becaufe they iind not 
 the Scriptures fpeaking fo fully and clearly of the ruling eider as 
 of the preaching elder, and of the deacon. By others it is flatly 
 denied and oppofed, as by divers that adhere too tenacioufly to the 
 Eraftian and prelatical principles : who yet are willing to account 
 the affiftance of the ruling elder in matter of church-government 
 to be a verv prudential way. But if mere prudence be counted 
 once a fufficient foundation for a diftindt kind of church-officer, 
 we fliall open a door for invention of church-officers at pleafure j 
 then welcome commiffioners and committee-men, &c. yea, then 
 let us return to the vomit, and refume Prelates, Deans, Arch- 
 deacons, Chancellors, Officials, &c. for church-officers ; and 
 where ftiall we flop ? who but Chrift Jefus himfelf can eftablifli 
 new officers in his church ? is it not the fruit of his Afceniion, 
 &c. Eph. iv. 7, II, 12. Certainly if the Scriptures lay not be- 
 fore us grounds more than prudential for the ruling-elder, it were 
 better never to have mere ruling-eiders in the church. Both the 
 Preftjyterians and * Independents acknowledge the divine right of 
 the ruling- elder. For fatisfa<5lIon of doubting unprejudiced 
 minds, (to omit divers conftderations that might be produced,) 
 the divine right of the ruling-elder may be evinced by thefe en- 
 fuing arguments. 
 
 jirgum. I. The iirft argument for the divine right of the rul- 
 ing-elder in the church of Chrift, ihall be drawn from Rom. xii. 
 
 * See the Apologetical narration by the five Independents, page 
 8. and Mr. Jo. Cotton at large, aiTerts the divine inititution of the 
 ruling-elder. Wr.y of the chuichcs of Chrift, 2cc. Chap. 2. Scdt, 2. 
 page 12, to }y 
 
Chap. XI. The Divine Right of Church GoverhinenL ib'F 
 
 6, 7, 8. Having then gifts differing accorditig to the grace that is 
 given to us, whether prophecy, let ttsprophefy according to the proper- 
 tion of faith : Or minijhy, let us wait oti our mi?iij}ring ; or he that 
 teachethy on teaching ; or he that exhorteih, on exhortation -, he that 
 givethy let him do it ivith ftmplicity , he that ruleth, ivith diligence^ 
 &c Let the fcope and context of this Chapter be a little viewed, 
 and it will make way for the more clear arguing from this place. 
 Briefly thus The Apoftle having finiflied the principal part of 
 his epiftle, which was problematical, wherein he difputed. i . About 
 Julhiication, chap. i. to vi. 2. San6tification, chap. vi. 7, 8. and 3. 
 Predeftlnation, chap. ix. 10, 11. he comes to the next branchj 
 which is more practical, about good works, chap, xii to xvi. This 
 twelfth Chapter is wholly in the way of exhortation, and he 
 herein exhorts to divers duties, i. More generally that we fiiould 
 even confecrate ourfelves wholly to the fervice of God, ver. i ; 
 That we fhould not conform to the world, ver. 2. More fp?cially 
 he defcends to particular duties, which are of tv/o forts, viz. i. 
 Such as concern eccleiiaftical officers as officers, ver. 3 to 9. 1: 
 Such as concern all chriflians in common as chrilAians, both to- 
 wards one another and towards their very enemies, ver. Qi to the 
 end of the Chapter. Touching ecclefiaftical officers, the Apof- 
 tle's evident fcope is to urge them, not to be proud of their fpi- 
 ritual gifts (which in thofe days abounded) but to think foberly, 
 lelf-denyingly of themfelves •, and to ufe all their gifts v/ell. This 
 he preffethupon them, i. From the nature of the church, which 
 is as a natural organicalbody, wherein are m^any members, hav- 
 ing their feveral offices for the good of the whole body \ fo the 
 members of ChrilVs body being many, have their feveral gifts and 
 offices for the good of the whole, that the fuperior fhould not 
 delpife the inferior, nor the inferior envy their fuperior, ver, 3^ 
 4, 5. 2. From the diftribution or enumeration of the feveral 
 kinds of ordinary ftanding officers in this organical body the 
 church, who arefeveraliy exhorted duly to difchargc thofe duties 
 that are fpecially required of them in their feveral functions, ver. 
 6, 7, 8. Thefe officers are reduced firil: to two general heads j vi:^* 
 Prophecy (underiland not the extraordinary gift of foretelhng fu- 
 ture things, &c. but the ordinary, in the right underftanding and 
 interpreting of Scripture) and miniftry •, and the general duties 
 thereof are" annexed, ver. 6, 7. Then thefc generals are fubdi- 
 vided into the fpecial offices contained under them, the fpecial du- 
 ty of every officer being feverally prelled upon them. Under* 
 prophecy are contained, i. He that teachcth, i. c. the dodtor 01' 
 teacher.' 2. He that exhorUth, i. e. the Pallor, ver. 7, 8- Un- 
 der miniftry are comprized, I. He that givethy i. e. the Deacon. 
 1. He that rulahy i. e. tl.e ruling elder. The current of ouf 
 beft interpreters to this effica rcfolve this context. So that here 
 we hav^ a verv excellent and pcrfc*51: enumeration of all the ordi* 
 
 O 
 
16d 'ihe Divine Right ^ dhitrch gava^nment. Chap. XI. 
 
 nary (landing officers in the church of Chrlft diftinflly laid down. 
 This premifed, the argument for the divine right of the ruUng 
 elder may be thus propounded. 
 
 Major What foe ver members of Chrlft's organical body have 
 an ordinary office of ruling therein given them of God, diftin£l 
 from all other ordinary ftanding officers in the church, together 
 with direction from God hoAv they are to rule \ they are the rul- 
 ing elders we feek, and that by Divine Right. 
 
 Minor. But he that ruleihy mentioned in Rom. xii. 8. is a 
 member of Chrift's organical body, having an ordinary office of 
 ruling therein, given him of God, diftinct from all other ftand- 
 ing officers in the church, together with dire61:ion how he is to 
 rule 
 
 Concluf. Therefore he that ruleth, mentioned in Rom, xii. 8. 
 is the ruling-elder we feek, an.d that by Divine Right. 
 
 The major propoiition is clear. For in the particulars of It, 
 well compared together, are obfervable, both a plain delineation 
 or defcription of the ruling-elder's office ; and alfo a firm foun- 
 dation for the divine right of that office. The ruling- elder's of- 
 fice is defcribed and delineated by thefe feveral claufes, v/hich fet 
 out fo many requifites for the making up of a ruling-elder, viz. 
 I. He muft be a member of Chrift's organical body. Such as are 
 without, Pagans, Heathens, Infidels, l^c out of the church, 
 they are not fit obje£ts for church-government, to have it exercif- 
 ed by the church upon them ; the church only judges them that 
 are within, i Cor. v. 12, 13. much lefs can they be fit fubjedls 
 of church- government, to exercife it themfelves within the church. 
 How fhall they be officers in the church, that are not fo m.uch as 
 members of the church ? Befides, fuch as are only members of 
 the invifible body of Chrlft, as the glorified Saints in Heaven, 
 they cannot be officers in the church ; for not the church invifi- 
 ble, but only the church or body of Chrift vifible is organical. So 
 that every church officer muft firfi: be a church member, a mem- 
 ber of the vifible organical body : confcquently a ruling elder muft 
 be fuch a member 2. He muft have an office of ruling in this 
 body of Chrifi. Memberfiiip is not enough, unlefs that power 
 of rule be fuperadded thereto *, for the whole office of the ruling 
 elder is contained in the matter of rule \ take away rule, you def- 
 troy the very office. Now rule belongs not to every member : 
 Salute all them that have the rule over^ and oil the SaiNts, Heb. xiii. 
 24 where rulers and Saints are made contradiflinct to one ano- 
 ther* In tl>e body natural all the members are not eyes, hands, 
 ^c. governing the body, forac arc rather governed 5 fo in the 
 body of Chrift, i Cor xii. 3. This his office of ruling muft bic 
 an ordinary office ; Apoftles had lome power that was extraordi- 
 nary, as their /Vpoftleihip was extraordinary : but when we feek 
 ^or this ruling-elder, we feek for a fixed ftanding ordinary officer 
 
Chap. XI. ^he Divine Right of Chiirch government, T07 
 
 ruling in the church. 4. All that Is not enough, thst he be a 
 member of the church, that he have an office of rule in the church, 
 and that office alfo be ordinary ; but belides all thele it is necef. 
 favy, that he be alio diftinct from all other ftanding officers in the 
 church, viz. from Pallors, Teachers, Deacons ; elfe all the for- 
 mer will not make up a peculiar kind of officer, if in all points 
 he fully agree with any of the laid three. But if there can be 
 found fuch an officer in whom all thefc four requifites do meet, 
 tIz. That, I. Is a member of Chrift's organicalbody. 2. Hath an 
 office of rule therein, 3. That office is ordinary : and 4. That ordi- 
 nary office is dillincl: from all other ordinary ftanding offices in the 
 church ; this muft unavoidably be that very ruling elder which 
 we inquire after. By this it is evident that in this propclition here 
 is a plain and clear delineation of the ruling elder's office. Now 
 in the next place, touching the foundation for the divine right of 
 this offi:ce j it alfo is notably expreffed in the fame propofition, while 
 it preiuppofeth, i. That God is the giver of this office. 2. 
 That God is the guider of this office. For whatfoever office or 
 officer God gives for his church, and having given it, guides and 
 directs to the right difcharge thereof, that muft needs be of di- 
 vine right beyond all contradidion. Thus this propolition is 
 firm and cogent. Now let us affiime : 
 
 Minor. But he that rukthy mentioned in Rom. xii. 8. is a 
 member of Chrift's oi;ganical body, having an ordinary oifice of 
 ruling therein, given him of God, diftintl from all other ordinary 
 (landing officers in the church, together with direclion from GoJ 
 how he is to rule. 
 
 This altumption or minor propofition (whereon the main ftrels 
 of the argument doth lie) may be thus evidenced by parts, from 
 this context. 
 
 ■, He that rultth is a member of Chrift's organical body. For, 
 \, The church of Chrift is here compared to a body. We being 
 many are one holism Chrij}, ver. 5. 2. This body is declared to 
 be organ ical, /. e. coniifting of feveral members, that have their 
 feveral offices in^the body, fome of teaching, fome of exhorting, 
 and fome of ruling, &c. For as ivehave many menihcrs in one bo- 
 dy, and all members hive not the fame office : jo we being many are 
 one body in Chriji^ and every one members one of another, tc. ver. 
 4, 5, 6, &c. 3. Among the reft of the members of this body. 
 He that ruleih is reckoned up for one, ver. 5, 6, 7, 8. this is 
 palpably evident. 
 
 He that rideth, hath an office of ruling in thi^ body of Chrilt. 
 For, 1. This word (tranilated) He that riileth, in the proper lig- 
 nificatiGn and ufe of it, both in the Scriptures, and m other 
 Greek Authors, doth lignify one that ruleth authoritatively over 
 another (as hereafter is manifefted in the 3d Argument, } 2.) 
 2. Our beft Interpreters, and Commentators do render and ex- 
 
io^ The Bivmc Right of Church GoV'" ttmni. Chap. XI. 
 
 pound the word general!}^ to this euecl : e. g He that is over *-r- 
 onefet over -j-— he that ftands in the head or front J, -as a ( aptain 
 or commander in the army, to which this phrafe Teems to allude).i 
 H^ that ruleth. 3.This word, wherever it is uled in a genuine pro- 
 per fenfe, in all the New Teftament, notes rule, or government, 
 It is ufed metaphorically for taking care (as one fet over any bu- 
 finefs) of good works ; only in two places, Tit. iii S and iii. 
 14. Properly for government which fuperiors have over inferiors \ 
 and that either domeftical^ in private families, (b it is ufed in 
 I Tim. iii. 4, r, 12. or ecclefiaftical, in the church, which is 
 the public family of God-, in this fenfe it is ufed, i Tlief. v. 12. 
 I Tim. V. T7. and here Rom. xii. 8. and thefe are ail the places 
 where this word is found ufed in all the New TeOament. 
 
 3. He thntruIelhhtTe.^ hath an ordinary, not an extraordinary 
 office of rule in the church. For he is ranked and reckoned up 
 in the lift of Chrift's ordinary ftanding officers, that are conftant^ 
 ly to continue in the church, viz. Paftors, Teachers, Deacons. 
 Commonly this plafce is interpreted to fpeak of the ordinary 
 church officers and none other 5 confequently he that ruleth is 
 fuch an one. 
 
 4. Hfthat ruleth here, is an officer diflincl from all other or- 
 dinary officers in the church of Chrift. For in this place we 
 haye a full ^numeration of all ChrilVs ordinary offi^cers, and he 
 that ruleth is a diftin£t officer among themx all. i DIftin£l in 
 name, he only is called he that ruleth ; the reP*: have every one of 
 them their feyeral diiVmcl name, ver 7,8. 2. Diftinct in his 
 iw^rk here appropriated to him *, the Doctor, teacheth ; the Paf- 
 tor, exhorteth ; the Deacon, giveth •, this Elder ruleth i as th? 
 very name fignifieth, ver. 8. Compare i Tim. v. 17. i Cor. 
 xii. 28. As the elder ruleth, fo he is diftinct from the Deacon 
 that hath no rule in the church ; and as he only rules, fo Jie is 
 diftin6i: from both Paftor and Teacher, that both te-.ich, exhort, 
 and rule •, they both have power of order and jurifdidtion, the rul- 
 ing elder hath only power of jurifdicSlion. 3. Finally, he is diftinft 
 among and from them all in the particular direction here given 
 thefe officers about the right difcharge of their fun(fl:io^s. fhc 
 Teacher muft be exercifed in teaching ; the Paftor /// exhortation ; 
 the Deacon, muft give icith ftngknefs ; and the Elder he mufi: 
 rule^ with diligence, Jludioufnefs^ &c. Now what other folid 
 reafon can be imagined, why he that rulethy fhould here have -a, 
 Uiftinft name, diftinct work and employment, and diftin^l direc- 
 
 * Calvin, Beza, Parcus, Pagnin. f Arias Montan. :|: Tremel, 
 out of the Syriac, fo the old Geneva Tranflation, and our Nevy 
 Tranflation. 
 
Chap. XI. The Blvine Right of Church Government, 109 
 
 tionhowto manage this work, than this, that the holy Gholl 
 might fet him out unto us as an ordinary officer in the church dil- 
 tinct from ail the otlier {landing omcers here enumerated ? 
 
 5. God himfelf is the author and giver of this office of him 
 that ruleth, as well as of all the other offices here mentioned. 
 :For, I All gifts and endowments in the church in genera], and 
 in every member in particular, they are from God, it is he that 
 gives and divides them as he will, as Gcd hath dealt to eva-y uve the 
 meafnre cf faith, Rom. xii. 3. 2. All the fpccial offices, and gifts for 
 thefe offices in.ipecial, aie aUofrom the lame God, ive having there^ 
 fore gifts according to the grace given unto us ^ differing ; nvhetber prO' 
 phecyy <^c. Rom. xii. 6., 7. ^c. Here it is piain that he Jiftinguilhed 
 betwixt grace, and gifts. By grace here we are to underlland that 
 .holy office or charge in the church, which is given to any man 
 by the grace and favour of God. And in this fenfe the Apoftle 
 in this very chapter, vcr. 3. ufeth the word Grace ; For I fay 
 through the grace given to me i. e. througli the authority of my 
 Apoftlelhip, which by grace I have received, ^c. By gifts, 
 we are to underftand thofe endowments wherewith God hath, 
 freely furnifhed his officers in the church for their feveral offices. 
 Now both thefe gifts, and this grace; both the endowments, 
 and the office, are originally from God, his grace is the foun- 
 .taln of them : and both the grace of each office, and the gifts for 
 fuch office relate to all thefe ordinary offices here enum.erated, 
 as is evident by the current and connexion of the whole context, 
 fee ver. 6, 7, 8. confequently the grace, i. e. the office of 
 •ruling, which is of divine grace, and the gifts for that office, 
 arife from the fame fountain, God himfelf. 
 „ 6. Finally, God himfeif is the Guider and direclor of him 
 4hat ruieth, here prefcribing to him how he is to rule, viz. 'urtth 
 fiiligencey ixjith fludioufnefsy &c. ver. 8. Now we may receive 
 this as a maxim, That of Divine Right may be done, for which 
 God gives his divine rule how it is to.be done : and that office 
 muft: needs be of Divine Right, which God himfelf ib far ap- 
 proves as to direct in his word how it fliall be difciiarg- 
 cd. 
 
 Nov,', to fcm up ail, he that ruleth, here, i. Is a menibiT 
 of Chrifts organical body. 2. Hath an office of ruling in this 
 body. 3. This his otBcc is not exlraorcUnary but ordinary, 
 firanding and perpetual. 4. He is an officer diibnct from all 
 other ordinary officers in the church. 5. God himfelf is the 
 giver and Author of this offiice, 6. And God himfelf is the 
 Guider and Director of this office : and then fee if we may not 
 clearly conclude, 
 
 Coi^cluf Therefore, he that ruleth, mentioned in Rom. xii. 
 p. is tbe ruling elder we feek, and that by Divine Right. 
 
 The adverfaries of ruhng elderb muiler up divers exceptions 
 
•no '^he Divine Right of Church Gcvertiment, Chap. Xf, 
 
 againft the alledging of Rom. xii. 8.| for proof of the divine 
 right of their office, the weaknefs of which is to be difcovered, 
 ere we pafs to another argument. 
 
 Except, I . This is an arguing from a general to a fpecial af • 
 firmatLvely. It doth not follow, becaufe the Apoftle here in ge- 
 neral mertioneth him that ruleth, therefore in fpecial it muft be 
 the ruling-elder *. 
 
 Avf'w. This exception is the fame with flrft exception againft 
 the fecond argument hereafter laid down. There fee. For 
 the fame anfwer appolitely and fatisfa£lorily is applicable to 
 ^both. 
 
 Except, 2. But the Apoftle here fpeaks of them that rule, but 
 we have nowhere received that fuch elders have rule over the 
 
 church, and he fpeaks of all that rule in the church, who 
 
 therefore would wreft this place only to elders ? One can- 
 not rightly attribute that word trar^ated, he that ruleth^ to eld- 
 ers only, whch is common unto ntbre. If thefe elders be here 
 meant, neither Paftors nor Teachers ought to rule, for this 
 word agrees no otherwife to him that ruleth, than the word of 
 exhorting to him that exhorteth f . 
 
 Anjw. I. That fuch elders rule in the church is evident, both 
 by Rom. xii. 8. where this word implies rule as hath been fhew- 
 ed, and he that ruleth is reckoned up amongft ordinary church of- 
 ficers, as hath been faid, therefore he rules in the church : thefe 
 the Apoftle aUo calls ruling- elders, i Tim. v. 17. z;/z. officers 
 in the church, and diftincSt from them that labour in the word 
 ard do£lrine ; as in the third argument will appear : yea, they are 
 governments fet of God in the church, diftin^l from other of- 
 iicers, i Cor xii. 28. as in the fecond argument iliall be evidenc- 
 ed ; there fee, therefore thefe elders have rule. 
 
 2. Though in this term the Apoftle fpeaks of him that ruleth, 
 vet he fpeaks not of every one that ruleth. For, i. He fpeaks ftn^ 
 gularly, he that ruleth, as of one kind of ruling officer ; not plu- 
 rally, they that rule, as if he had indefinitely or univerfally meant 
 all the ruling officers in the church. 2. He reckons up here dif- 
 i\V:€i kinds of ordinary officers, Paftors, Teachers, Elders and 
 Deacons •, and Paftors and Teachers, beftdes labouring in the 
 word, have power of rule, i Thel. v. 12. Heb. xiii. 7, 17. 
 and he that ruleth, here, is diftin6t from them both ; and there- 
 
 * Field of the church, book 5. chap. 26. 
 f Sutlive who afterwards declared, that he was lorry with all his hearty 
 that ever he put pen to paper to write againft Bcza as he had done, 
 in behalf of the proud domineering prelates j and he fpoke this with 
 great :ndignati»n. 
 
I 
 
 j Chap. XL The Divine Right of Chunh Government, \\% 
 
 fore this term cannot mean all church-rulers, but only one kind, 
 vix. the ruling-elder. 
 
 3, Though this name, he that ruleth, be common unto more 
 rulers in the church, than to the mere ruling elder •, yer it doth 
 not therefore necefTarily follow, that it cannot here particularly 
 point out only the mere ruling elder, inafmuch, as he that ruleth, 
 is not here fet alone, (for then this objecStion might have had 
 fome colour) but is enumerated with other officers as diftindt 
 fr«m them. 
 
 4. Though the ruling elder here be called he that rulethy yet 
 this doth not exclude the paftor from ruling, no more than 
 when the ordinary minifters are called paftors and teachers, the 
 apoftles and evangelifts are excluded from feeding and teaching, 
 in £ph. iv. ti, 12. i Cor. xii. 28. This elder i§ called, He 
 that rulethy not that there is no other ruler than he, but becaufe 
 he doth no other thing but rule, others rule and preach alfo. 
 
 Except. 3. If this were meant of fuch elders, then thefe el- 
 ders were as ncceffary to the church as paftors, being given to 
 the church by the like reafon. Confequently where thefc elders 
 are not, there is no church ; as there is no church where the 
 word and facraments are not *. 
 
 Anfw. I. According to this argument deacons are as necefTary 
 as either paftors, teachers, or elders, and without deacons there 
 fhould be no church ; for they are all enumerated here alilce, 
 Rom. xii. 7, 8. and in i Cor xii. 28 but this would be abfurd, 
 and againft experience. 2. Though both paftors and ruling el- 
 ders belong to the church by divine right, yet doth it not follow- 
 that the ruling elder is equally as neceirary as the paftor : The 
 ruling elder' only rules, the paftor both rules and preaches, there- 
 fore he is more neceiFary to the church. There are degrees of ne- 
 cefiity, feme things are abfolutely neceftary to the being of a 
 church, as matter and form, viz viiible faints, and a due profef- 
 lion of faith, and obedience to Chrift, according to the gofpel. 
 Thus it is poftible a church may be, and yet want both deacons, 
 elders, and paftors too, yea, and word and facraments for a time : 
 fome things are only relpec\ively ncceffary to the well being of 
 a church j thus of!icers are neceflary, yet fome more than others, 
 without which the church is lame^ defcdlive, and mifcrably im- 
 perfecSl. 
 
 Except. 4. Should ruling elders here be meant, then deacons 
 that obey, Ihould be preferred before the elders that rulef. 
 
 * Mat. Sutliv. dc Prcfi>yten©> cap. 12. pi S7. edit. 1591. 
 
 t Mat. Sutliv. de Pre%terH), <ap^ 12; paga 72» and paj^e S7. 
 edit. 1 59 1. 
 
112 The Divine Right of Church Governmejit, Chap. XL 
 
 Anfw. Priority of order is no infallible argument of priority 
 of worth and dignity ; as is evidenuc-jd in aniwer to the third ex- 
 ception againft Arg. II there fee *, we find Prifcilla a woman 
 named before Aquila a man, and her hufband. Acts xviii. i8, 
 Rom. xvi 3 I Tim, iv. 19 is therefore the woman preferred 
 before the man ? the v/ife before the hufband ? And again, A-, 
 quila is fet before Prifcilla, A£ts xviii. 2, 26. i Cor. xvi. 19. to 
 let us fee that the Holy Ghofl: indifferently fpeaks of fuperior and ' 
 inferior before one another. 
 
 Except. 5. But here the apoftle fpeaketh of divers gifrs and 
 graces, for ^o dijfer'nig gifts do import, not of divers offices : for 
 then they might not concur in one man, and confequently nei- 
 ther might the prophet teach, nor exhort, nor the deacon diltri- 
 bute, nor fhew mercy. Many gifts may be common in one man> 
 many offices cannot i-- — which of thefe gifts in the apoftles times 
 was not common as well to the people as to the palters j and ta 
 women as well as to men ? &c *. 
 
 Anfw. Divers conliderations may be propounded to difcover 
 the vanity of this exception : chiefly t-^ke thefe three. 
 
 I. There is no fulHcient reafon in this exception, proving the 
 apoftle here to fpeak only of divers gifts and graces, and not of 
 divers offices alfo. For, i. This is not proved by that expreflicn, 
 differif'ig gfts, ver. 6. for thefe differing gifts are not here fpo- 
 ken of abftractly and abfolutely, without reference to their fub- 
 je6ts, but relatively with reference to their fubjecls wherein 
 they are, viz. in the feveral officers, ver. 7, 8, and therefore, 
 as the apoftle mentions the differing gifts, fo here he tells us 
 in the fame fixth verfe, that v/e have thefe different gifts, ac^ 
 carding to the grace given unto us, i. e. according to the office given 
 unto us of God's grace, (as hath been manifefted) after which im- 
 mediately is fubjoined an enumeration of offices. 2 Nor isthisprov- 
 ed by the inference made, upon the granting that divers offices 
 are here meant, viz. [ Then they might not concur in one man, 
 the prophet might not teach nor exhort, &c. many gifts may be 
 common in one man, many offices cannot.] For who is fo little 
 verfed in the fcriptures^ but he knows that apoftles, pallors, el- 
 ders, deacons, are diffincft officers one from another ; yet all the 
 inferior offices are virtually comprehended in the fuperior, and 
 may be difcharged by them ; elders may dillribute as well as 
 deacons ; and beyond them, rule : paftors may diftribute and 
 rulL as vveil as deacons and elders, and beyond both preach, dil- 
 penfc facraments, and ordain minillers : Apoftles may do them 
 
 * Bilfoii's perpetual Government of Chrifl's church, c. 10. p. 136, 
 137J 138. printed in Ann. i6jo% 
 
Chap. XT. The Divine Right of Church-G^vefnhtenL t {^ 
 
 all, and many things belides extraordinary : Much more may 
 the prophet teach and exhort, and the deacon diftribute and fhcw 
 mercy; thefe being the proper a6ls of their office. 3. Nor, fi- 
 nally, is this proved by that fuggeftion, That all thefe gifts in the 
 apoltles' times were common to all forts and fexes, women as 
 well as men ; as he after takes much pains to prove, but to very 
 little purpofe. For not only in the apoftles' times, but in our 
 times alfo, all chrillians may teach, exhort, diftribute, fhew 
 mercy, &c. privately, occafionally, by bond of charity, and law of 
 fraternity towards one another mutually t but may not teach, ex- 
 hort, rule, diftribute, &c. authoritatively by virtue of their of- 
 fice, fo as to give themfelves whplly to fuch employments, which 
 is the thing here intended ; yet |t is worth obferving how far BiU 
 fon was tranfported againft ruling-elders, that rather than yield 
 to their office, he will make all thefe gifts common to all lorts 
 and fexes, men and women. This is new divinity ; all fcJrts and 
 fexes may both preach and rule. Let Bilfon have the credit df 
 fymbolizing with the Separatifts, if not of tranfcendirig thedi: 
 
 2- Here is good ground in the context to make us think thaf: 
 the apoftle here fpoke of diftin£l church-officers, and not only 
 of diftin<St gifts. For, i. In the fimilitude of a natural body, 
 (whereunto here the church^ is compared) he fpeaks of diftin(5t 
 members, having diftin6t offices, ver. 4. For as we have hwriy 
 7nembers in one body, and all members have net the fame office . 2.. 
 in his accommodation of this iimiiitude, he fpeaks not only of 
 gifts, but alfo of offices according to which thefe gifts arc giten^ 
 which he calls grace^ ver. 6. (as was noted.) This grace given, 
 or this office given of grace, is branched out, fir ft, into ivio ge- 
 neral heads, viz. prophecy Tind. viinijiryy ver. (>, 7, Then thefe 
 generals are fubdivided into th^ fpecial offices contained under 
 them, viz Under prophecy the teachdr, he that teacheth ; andi 
 the paftor, he that exhorteth ; under miniftry, the deacon, he 
 that -dijlributeth i and the ruling elder, he that ruleth. No\V 
 there is in the text juft ground for this refolutlcn of the text, 
 in making prophecy and miniftry generals, and all the reft fpe- 
 cial kinds of officers j for as much as prophecy and miniftry are 
 exprefted abftraftly, lohethef prsphecy, (not, 'vvhether wc arc 
 jDrophets :) ivhether minijlfy (not whether we afe deacons, mini- 
 •fters :) and both prophecy ?md minifhy are put in rile accufativc 
 cafe : and both of them have relation, and are jnmed mito thv; 
 participle of the plural number havivgy intirtiating that divers dd 
 ihare in prophecy, paftor and teacher : divers in miniftry, dea- 
 con and ruling elder. But all the other arc cxpreifed concret^rly^ 
 and in the noaiinativc cafe, and in the fingular number, aud x<i 
 every of them the fingle article is prefixed, tranflated Hj-*//? 
 that teacheth -He that exhorteth He that giveth *Ht ihiii 
 
114 7*/^^ Diving Right of Church Government, Chap. XI, 
 
 ruleth* Hence we have great caufe to count prophecy and mini- 
 flry as generals ; all the reft as fpecial offices under them. 
 
 Argwn II. The fecond argument for the divine right of the 
 ruling elder fhall be grounded upon i Cor. xii. 28. Jnd God 
 hathfet feme in the church, firjl, apoftles, fecondly, prophets, thirdly ^ 
 teachers, afterwards powers, then gifts of healing, kelps, govern^ 
 ments, kinds of tongues- God, in the fir ft founding of chriftianity 
 and of the primitive churches, beftowed many eminent gifts upon 
 divers chriftians ; the church of Corinth greatly excelled in fuch 
 gifts, I Cor. i. 5, 7. Hence their members gifted, grew fpirit- 
 ually proud, and defpifed their brethren ; to correct which abufe 
 of gifts, and direct them to the right ufe thereof for the common 
 profit of all, is the chief fcope of this chapter, fee verfe 7. The 
 manifeflation of the Spirit is given to every man to profit withal. 
 For, I. All their gifts flow from one and the fame fountain, the 
 Spirit of God, therefore fhould be improved for the common 
 good of all, efpecially confidering no one man hath all gifts, but 
 feveral men have feveral gifts, that all might be beholden to one 
 another, ver. 8. to 1 1, 2. The whole church of Chrift through- 
 out all the world is but one body, and that body organical, hav- ' 
 ing feveral members therein placed for feveral ufes, as eyes, 
 hands, &c wh ein the meaneft members are ufeful and necel- , 
 fary to the higheft : therefore all members fhould harmonloufly 
 lay out their gifts for the good of the whole body, without jars 
 or divifions, ver. 12, 13, to 28. 3. All the feveral officers, 
 whether extraordinary or ordinary, though furnifhed with feve- 
 ral gifts ^nd feveral adminiftrations, yet are placed by one and 'j 
 the fame God, in one and the fame general church ; and there- 
 fore fhould all level at the benefit of the whole church, without 
 pride, animofities, divifions, &c. ver. 28. to the end. Thefe 
 things being briefly premifed for the clearing the context and 
 fcope of the chapter, we may thus argue from vei*- 28. 
 
 Major. Whatfoever oflicers God himfelf, now under the New 
 Teftament, hath fct in the church as governors therein, diftincl 
 from all other church-governors, whether extraordinary or ordi- 
 nary ; they are the ruling elders we enquire after, and that by 
 Divine Right. 
 
 This propofinon is fo clear and evident of itfelf, that much 
 needs not to be faid for sny further demonftration of it. For 
 what can be further defired for proof that there are fuch diftinft 
 oflicers as ruling elders in the church of Chrift, and that of di- 
 vine right, than to evince, i. That there are certain officers fct 
 of God in the church as governors therein. 2 That thofe offi- 
 cers fo fet of God in the church, are fct in the church under the 
 New Teftament, which immediately concerns us, and not under 
 the Old Teftament, 3. That thefe officers fet of God as gover- 
 nors in the church of the New Teftaoient, are diftin^t from all 
 
 i 
 
Chap. XI. The Divine Right of Church Government* 1 1 5 
 
 other church-governors, whether extraordinary or ordinary ? 
 For, by the third of thefe, we have a diftina church officer de- 
 lineated and particularifed : by the fecond wc have this diliinft 
 church-officer limited to the time and (late of the church only 
 under the New Teftament, which is our cafe : and by the firft 
 of thefe, we have this diftinct New-Teftament officer's ruling 
 power in the church, and the divine right thereof evidently de- 
 monftrated, by God's ad in fctting him there in this capacity ; 
 fee Part i. Chap. VI. fo that by all put together, the confequence 
 of this major propofition feems to be ftrong and unqueftionable. 
 
 ^. Minor. But the Governments named in i Cor. xii. 28. arc of- 
 ficers which God hinafelf now under the New Teftament hath fet 
 jn the church as governors therein, diftin<Sl: from all other church 
 governors, whether exraordinary or ordinary. 
 
 This minor or affijmption is wholly grounded upon, and plain- 
 ly contained in this text, and may thus be evidenced by parts. 
 
 I. The church here fpoken of [ in the church ] is the church of 
 Chrift now under the New Teftament. For, t . The church here 
 mentioned, ver. 28. is the fame with that ONE BODY mention- 
 ed, ver. 12, 13. of this chapter, as the whole context and cohe- 
 rence of the chapter evinceth ; But that ONE BODY denotes 
 not the church of God under the Old Teftament, but only the 
 church of Chrift under the New Teftament ; partly, in as much 
 as it is counted the church of Chrift, yea (fo intimate is the u- 
 nion betwixt head and members) it is called CHRIST, fo aljo if 
 CHRJSTy ver. 12. (viz. not Chrift perfonally conlidered, but 
 Chrift myftically confidered, as comprehending head and body ;) 
 now this denomination of the church, viz. Chrift, or the church 
 of Chrift, &c. is peculiar to the church under the New Tefta- 
 ment : for where in all the fcripture is the church of God under 
 the Old Teftament called the church of Chrift, Sic ? and partly 
 in as much as all, both Jews and Gentiles, are Incorporated 
 jointly into this ONE BODY, and coalefce into one church : 
 For by one fpirit are lue all baptized into one Body^ ivhether Jews or 
 
 Gentiles^ ivhether bond or free I Cor. xii. 13. Now this 
 
 union or conjunclion of Jews and Gentiles into one body, one 
 church, is only done under the New Teftament ; fee Ephef. ii. 
 II. to the end of the chapter. 2. ,The officers here mentioned 
 to be fet in this church, are only the New Teftament officers, 
 ver. 28 3. The fcope of the whole chapter is to redrefs abufes 
 of fpiritual gifts in the church of Corinth, which was a church 
 under the New Teftament ; and therefore it would have been too 
 remote for the apoftle to have argued from the leveral diihibu- 
 tions of gifts peculiar to the officers or members of the church 
 under the Old Teftament. 
 
 2. The governments here mentioned are officers fet in this 
 Church as governors, or rulers therein. Hath ftt fom: In th^ 
 
ti6 The Bivifie Right of Church Govern tne/it Chap* XI 
 
 rhurch, jirfiy Apojlles-^ Governtnefits, For clearing of this, con- 
 ticler the enumeration here made ; the denomination of thefe 
 eillcers, governments •, and the conftitution or placing of thefe 
 governments in the church, i. The enumeration here made, 
 is evidently an enumeration- of feveral forts of church-officers, 
 ionic extraordinary, to endure but for a time, fome ordinary, to 
 continue conftan'Jy i^ the church ; to this the current of inter- 
 preters doth eailly fubfcribe : and this the text itfcif plainly 
 fpeaks, partly, if we look at the matter, viz. the feveral officers 
 :!numerated,' which arc either Extraordinary, thefe five, viz. 
 Apoftles, Prophets, Powers, or MiraclcG, Qifts of healing, and 
 kinds of tongues : thefe continued but for a feafon, during the 
 firll founding of chriftian churches ; (the proper and peculiar 
 work of theie extraordinary officers what it was, is not here to be 
 -difputed.) Or ordinary, thefe three, viz. teachers (there is 
 the preaching ^Idtr^) gcverfimcnis (there Is the ruling-elder,) 
 ^^ij^j- (there is the deacon;) thefe are the officers enumerated ; 
 and however there be fome other officers elfewhere mentioned, 
 whence fome conceive this enumeration not to be foabfolutely per- 
 fe61:, yet this is undoubtedly evident that it is an enumeration of 
 officers in the church: partly, this is evident, if we look at the 
 manner of the Apoftle's fpeech, which is in an enumerating form, 
 viz. firft, fecondly, thirdly, afterwards, then : and partly it is 
 evident, that he intended to reckon up thofe officers that were \ 
 dillin<Sl: from all other parts of the n.yftical body of Chrifl, by ' 
 his recapitulation ; Are all Apoftles^ are all Prophetic CJ'c' ? ver. 29, 
 30/ i. e. hot all, but only fome members of the body are fet a- • 
 part by God to bear thefe offi.ces in the church. Now, if tjiere ' 
 be here a diilincV enumeration of diuincH: officers in the church, ; 
 as is evident; then "confequentiy Governments mull needs be 
 one of thefe diftiD<5V church-officers» being reckoned up among 
 the reft : and this is one flep, that governments are in the roll oi 
 church officers enuraerated. 2. The denomination of thefe of- 
 ficers Governments^ evidenceth that they are governing officers, 
 vefted with rule in the church. This word (as hath been noted 
 in Chap, ii.) is a metaphor from Pilots or ffiip-mafters govern- 
 ing"^ of their fhips by their' compafs, helm, 8:c. James iii. 4. 
 Cwho is hence <.2A\c<i governor , viz. of the fliip, Ai\s xxvii. 11. 
 Rev. xxviii. 17.) and it notes fuch officers as fit at the fterix 
 of the veffiel of the church, to govern and guide it in fpirituals 
 according to the will and mind of Chrift : Governments the 
 abflr?-6t, is put for governors the concrete : this name of goyern- 
 ments hath engraven upon it an evident character of power for 
 governing. But this will be eafily granted by all. All the 
 doubt will be whom the Apoftle intended by thefe governments ? 
 Thus conceive, negatively, thefe cannot be meant, viz. Not go- 
 yerncrs in general, for, befides ihat a general exifts not but in 
 
Chap. XL ^he D'tvine Right of Qhurch GGvernmenK 1 1 j 
 
 the particular kinds or individuals thereof, a member of a body 
 in general exifts not but in this or that particular member, eye, 
 hand, foot, ^c, bclides this, it is evident that Chrift hath not 
 only in general appointed governors in his church, and left parti- 
 culars to the church or magiftrate*s determination, but hath 
 liimfelf defcended to the particular determination of the fcveral 
 kinds of officers which he will have in his church \ compare 
 thefe places together, Ephef. iv. 7, 11, 12, i Cor. xii. 28. Rom. 
 xii. 7, 8. though in the ordinance of raagiilracy God hath only 
 fettled the general, but for the particular kinds of it, whether it 
 fliould be monarchical, ^r. that is left to the prudence of feve- 
 rat common-wealths to determine what is fitteil: for themfelves. 
 See part 2. Chap. IX. 2. Not mailers of families : for all families 
 are not in the church, pagan families arc without : No family 
 as a family is either a church or any part of a church (in th;= 
 notion that church is here fpoken of-,) and though mal'kers of 
 families be governors in their own honfes, yet their power is not 
 eccleiiaftical but oeconomical or domeftical, common to hea- 
 thens as well as chriftians. Not the * political magitlrate, for 
 the reafons hinted, part i. Chap. I. Sec "ulib part 2. Chap. IX. 
 and for divers other arguments that might be propounded. 4. Not 
 the prelatical bifhops, pretending to i3e an order above preaching 
 prefbytersj and to have the reins of all church-Government in their 
 handsonly. For, in fcripture language, biilAOp and prefbyter are all 
 one order, (thefe words being only names of the fame officer ;) 
 this is evident by comparing Tit. i. 5. with ver. 7. Hereunto al- 
 fo the judgement of antiquity evidently fubfcribeth, accounting a 
 bifhop and a preibyter to be one and the fame officer in the 
 church; asappears particularly in Ambrofe, Theodoret, Hierom, 
 and others. Now, if there be no fuch order as prelatical 
 bifhops, confequently they cannot be governments in the church. 
 5. Not the fame \w\\.\\ helps, as the former corrupt impreflions of our 
 Bibles feemed to intimate, which had it thus, helps in govern- 
 ments which fome moderns fccm to favour ; but this is contrary 
 to the original Greek, which lignifies helps, governments : 
 contrary to the ancient Syriack verfion, which hath it thus (as 
 Tremel. renders it) and helpers y ajid governments : and therefore 
 this grofi corruption is well amended in our late printed Bibies. 
 Helpsy go^vermnentSy are here generally taken by mterpreters, for 
 two djftin^t officers. 6.|Nor, £nally, can the Teaching elder^ierc 
 be meant ; for that were to make a needlefs and abfurd tautology. 
 
 * That the magiftrate cannot be here meant, fee fully evidenced ii| 
 Mr. Glllefpi'c's Aaron's Rod, <sfc. book 2. chap. 6. page 218. to 
 224. and alfo chap. ^ j)age. 384. 
 
1 1 8 ^he Divine Right of Church'Go'"ermnent, Chap. XI. 
 
 the teacher being formerly mentioned in this fame verfe. Con- 
 fequently by governments here, what can be intended, but 
 fiich a kind of officer in the church as hath rule and government 
 therein, diftin6l from all governors fore-mentioned ? and doth 
 not this lead us plainly to the ruling elder ? 
 
 3 Thefe governments thus fet in the church, as rulers there- 
 in, are fet therein by God himfelf ; God hath fet fome in the 
 
 church, fii'J^y Apojlles Governments God hath Jet^ put^ 
 
 made^ conjliiutedy &c. (as the word imports,) in the church. 
 What hath God fet in the church ? viz. Apofties and — Govern- 
 ments, as well as Apoflles themfelvcs. The verb, hath fety 
 equally relates to all the forts of officers enumerated. And is not 
 that officer in the church of Divine Right, which God himfelf, 
 by his own a<Sb and authority, fets therein? Then doubtlefs 
 thefe governments are of divine right. 
 
 4. Finally, Thefe governments fet in. the church under the 
 New Teftament as governors therein, and that by God himfelf, 
 are diftinct from not only all governing officers without the 
 church, (as hath been fhewed,} but alfo from all other governing 
 officers within the chuich. For here the Apofties makes a not- 
 able enumeration of the feveral forts of church officers, both 
 extraordinary and ordinary, viz. eight in all. Five of thefe 
 being extraordinary, and to continue but for a feafon, for the 
 more effectual fpreading and propagating of the gofpel of 
 Chrift at lirft, and planting of Chriftian churches, viz. Apofties^ 
 Prophets, Powers, Gifts of healings, kinds of Tongues: Three 
 of thefe being ordinary, and to be perpetuated in the church, 
 as of continual ufe and neceffity therein, viz. Teachers, Go- 
 vernments, \j. e. Ruling Elders,] and Helps, [t. e* Deacons 
 who are to help and relieve the poor and afflicted ] This is the 
 enumeration. It is not contended, that it is abfolutely and com- 
 pletely perfect, for that fome officers feem to be omitted and left 
 out, whicK elfewhere are reckoned up, £ph. iv. 11. Rom. xii. 
 -7, 8. Evangelifts are omitted in the lift of extraordinary officers: 
 and paftorsare left out oftheroUof the ordinary officers : And yet 
 fome conceive that Paftorsand Teachers point not out two diftin6l: 
 forts of officers, but rather two diftinct acts of the fame officers ; 
 and if this will hold, then Paftors are fufficiently comprized under 
 the word Teachers : yea *, fome think that both Evangelifts and 
 Paftors are comprehended under the word Teacher. But howe- 
 ver, be that as it will, thefe two things are evident, i . That this 
 lenumeration (though Evangelifts and Paftors be left out) is the 
 fulleft and completeft enumeration of church-officers which in any 
 place is to be found throughout all the New Teftament. 2. That 
 
 Parcas in i Cor. xii. 28- 
 
Chap. XI. The Bivitie Right of Church-government, 1 19 
 
 though we fhould grant this defeft in the enumeration, yet this 
 is no way prejudicial to the prefent argument, that governments 
 here mentioned are ruling officers in the church, diftindt from all 
 other church-officers that have rule : For they are plainly and 
 diftin£tly recited as diftindl kinds of officers, diftindt from Apof- 
 tles, from Prophets, from Teachers, from all here mentioned. 
 And thus Interpreters f commonly expound this place,,taking go- 
 vernments for a diftin(St kind of church officer from all the reft 
 here enumerated. 
 
 Now to fum up all that hath been laid for the proof of the 
 affiimption j it is evident, i . That the church here fpoken of is 
 the church of Chrift now under the New Teftament. 2. That 
 the governments here mentioned, are officers fet in this church, 
 (not out of the church) as rulers governing therein. 3. That thefe 
 governments fct as rulers or governors in this church, are fet 
 there not by man, but by God himfelf ; God hath fet in the 
 church — Gov£rnments. 4. And, finally. That thefe governments 
 thus iet in the church, are diftin£l, not only from all governors 
 out of the church, but alfo from all governing officers within the 
 church. And if all this laid together will not clearly evince the 
 divine right of the ruling elder, what will ? Hence we may 
 ftrongly conclude, 
 
 Concluf. Therefore thefe governments in i Cor. xii. 28. are 
 the ruling ciders we inquire after, and that of Divine Right. 
 
 Now againft the urging of i Cor. xii. 28, for the proof of 
 the divine right of the ruling elders, divers exceptions are made, 
 which are to be anfwered before we pafs to the third argument. 
 
 Except. I The allegation of this place is too weak to prove 
 the thingjin queftion. For will any man that knoweth what it is to 
 reafon, reafon from the general to the particular and fpecial affir- 
 matively ? or will ever any man of common fenfe be pcrfuaded 
 that this confequence is good ? There were governors in the pri- 
 mitive church mentioned by the Apoftles — therefore they were 
 lay governors ? Surely I think not *. 
 
 Anfw. This exception hath a confid«ent flourifh of words, but 
 they are but words. It may be replied, i . By way of conceffion, 
 that to argue indeed from a general to a fpecial, is no folid rca- 
 foning ; as, This is a Kingdom, therefore it is Englaml ; this is 
 a City, therefore it is London «, The Apoftle mentions govern- 
 ment in the primitive church, therefore they are ruling-elders : 
 this were an abfurd kind of reafoning. 2. By way of negation. 
 Our reafoning from this text for the ruling elder, is not from the 
 genaral to a Ipecial affirmatively, there are governments in the 
 
 t Peter Martyr, Beza, Plfcator, and Calvin. 
 * D. Field of the ghurch, B»ok v. Chap, xxri, 
 
120 The Divine Right of Church^Governmeni, Chap. XI. 
 
 church, therefore ruling elders : but this is our arguing, thcfe 
 governments here mentioned in I Cor, xii. 2S. are a fpecial kind 
 of governing officers, fet of God in the church of Chrift now 
 under the New Teftament, and diftiniSl from all other church 
 officers, whether extraordinary or ordinary : and therefore they 
 are the ruling-elders which we feek after, and that by Divine 
 Right. So that we argue from the enumeration of feveral kinds 
 of church officers affirmatively ; here is an enumeration or roll 
 of divers kinds of church officers of Divine Right ; governments 
 are one kind in the roll, diflin^t from the reft •, therefore govern- 
 ments are of divine right, confequcntly ruling elders -, for none 
 but they can be thefe governments, as hath been proved in the 
 affijmption. If the Apoftle had here mentioned governments 
 only, and none other kind of officers with them, there had been 
 fome colour for this exception, and fome probability that the A- 
 poftle had meant governors in general and not in fpecial : but 
 when the Apoftle fets himfelf to enumerate fo many fpecial kinds 
 of officers, Apoftles, Prophets, Teachers, &c how far from 
 reafon is it to think that in the midft of all thefe fpecials, govern- 
 ments only fhould be a general. 3. As for Dr. Field's Icoffing 
 term of lay governors or lay elders, which he feems in fcorn to give 
 to ruling elders j it feems to be grounded upon that groundlefs dif« 
 tin6lion of the miniflry and people into clergy and laity : which 
 is juftly reje<Sl:ed by found Orthodox * writers, a3 not only with« 
 out but againft the warrant of Scripture, clergy being no where 
 appropriated to the miniftry only, but commonly attributed to 
 the whole church, i Pet. v. 2. 3. The Scripture term given to 
 thefe officers is ruling elder s^ i Tim v. 17. and fo far as fuch. 
 (though they be ele(5led from among the people) they arc ecck- 
 xiaftical officers. 
 
 Except, 2. But it is not faid here governors In the concrete, at 
 apoftles, prophets, teachers, are mentioned concretely, which 
 are diftin^t officers : but it is faid governments, in the abftract^ 
 to note faculties, not perfons. The text may be thus refolved , 
 The apoftle firft fets down three diftin^^V orders, apoftles, pro- 
 phets, and teachers : then he reckons up thofe common gifts oi 
 the Holy Ghoft (and among the reft the gift of governing) which 
 were common to all three. So that we need not here make dlf- 
 tin£t orders in the church, but only diftinfl gifts which might be 
 
 * Calvin in X Pet. v. 2, 3, ^iJ. eiiam Jacob, Laurent. Ccmmcnt* 
 In I Pet. v. 2, 3. uhi fufius de hac diflinBone dlfferif, p, ^22, ad, 325. 
 
 * Mat. Sutllv. dc prefbyterlo, cap. 12. page 72. and 87. edit. 
 Lond. an. 1591. Bilfon's perpetual government of Chrift's churchy 
 chap. iQ. page 14.1. in 410. printed In anno i6io« 
 
Chap XL The Divine Right of Church Government. 1 2 1 
 
 j^nfw, I. As the apoftles, prophets, and teachers are here fet 
 down concl^etely, and not abflracStly, and are confelTed to be thi-ee 
 diftindl orders enumerated : lb all the other five, though fet 
 down abftractly, are (by a metonymy of the adjunct for the fub- 
 je6l) to be underftood concretely, helps for helpers \ govei'n-. 
 ments for governors, &c otherwife we fhall here charge the a- 
 poftle with a needlefs impertinent tautology in this chapter, for 
 he had formerly fpoken of thefe gifts abftradtly, ver, 8, 9, 10. as 
 being a// given to profi the church ivithal^ \Qr, 7. but here, ver. 
 28, 29, 30. he fpeaks of thefe gifts as they are in feveral diftin^t 
 fubjects, for the benefit of the organical body the church ; aiCt 
 what faith he here, more than he faid before ? 2. That all thefe 
 eight here enumerated, one as well as another, do denote, not 
 difi:in<St offices or acSts of the fame officer, but diftinct officers, 
 having diltindt adminiflrations, and diftinct gifts for thofe admi- 
 niftrations, is evident, partly by the apoitlt^'s form of enumera- 
 tion, /jrjfy fecondly, thirdly, afteriuards^ then or furthermore : 
 if he had intended only three forts of officers, he would have 
 flopped at thirdly, but he goes on in an enumerating way, to fhew 
 us thofe that follow are diftin£t officers as well as thofe that go 
 before ; partly, by the apoftle's recapitulation, ver 29, 30. which 
 plainly points out difi^brent officers, perfons not gifts, befides 
 thofe three : ^re all apofiles ? are all prophets ? are all teachers ? 
 (and here he flops not, but reckons on) are all luorkers of mira^ 
 cles ? have all the gifts of healing P &c. If it Ihould be replied. 
 But he doth not add. Are all helps ? are all governments ? there- 
 fore thefe are not to be accounted diltindt officers from the reft 5 
 otherwife why fhould the apoftles thus have omitted them, had 
 there been any fuch diltin^t officers in the church in his time ? 
 It may be replied, Thefe tv/o officers, helps and governments, 
 are omitted in the recapitulation, ver, 29, 30. not that the 
 church then had no fuch officers, for why then Ihould they have 
 been diftincftly mentioned in the enumeration of church-officers, 
 ver. 28? But either, 1 For that helps and governments were 
 more inferior ordinary officers, .and not turnifhcd with fuch ex- 
 traordinary, or at ieaft, eminent gifts, as the other had, (which 
 they abufed greatly to pride, contention, fchifm, and contempt 
 of one another, the evils which the apoftle here labours fo much 
 to cure) and fo there was no fuch clanger that thefe helps and 
 governments Ihould run into tne fame diftempers that the other 
 did. Or, 2. For that he would inftruiSt thefe helps and govern- 
 ments to be content with their own itations and offices (without 
 llrife and emulation) though they be neither apoftles, nor pro- 
 phets, nor teachers, nor any of the other enumerated, which 
 were fo ambitioully coveted after j and the L<ft verfc feenis xiiucbi 
 
12Z The Divine Right of Church -Gove ynmut, Ch^. XI. 
 
 to favour this consideration, hut covet eartieJJly the heft giftSy viz. i 
 which made moft for edification, not for oilentation §. 
 
 Except, 3, But helps here are placed before governments, 
 therefore it is not likely that governments were the ruling elders ; 
 Helps, i. e. deacons, which is an inferior office, feeming here to 
 be preferred before them *. 
 
 Anfiv. This follows not. Priority of order is not always an 
 argument of priority of worth, dignity, or authority. Scrip- . 
 turedoth not always obferve exadlnefs of order, to put that firft 
 which is of moft excellency : Sometimes the paftor is put before 
 the teacher, as Ephef. iv. 11. fometimes the teacher before the , 
 paftor, as Rom. xii. 7, 8. Peter is firft named of all the apof- 
 tles, both in Matth. x. 2. and in A£ls i. n. but we fhall hardly 
 grant the Papifts arguing thence to be folid, Peter is firft named, 
 therefore he is the chief and head of all the apoftles ; no more 
 can we account this any good confequence, helps are fet before " 
 governments, therefore governments are oiBcers inferior to helps, 
 confequently they cannot be ruling -elders, this were bad logic. 
 
 Except. 4. But tlieword governments is general, and may tig- 
 fH-fy either Chriftian magiftrates, or eccleftaftical officers, as arch- 
 bifhops, billiops, or whatfoever other by lawful authority are ap- 
 pointed in the church f. And fome of the femi-Eraftians of 
 our times, by governments underftand the Chriftian Magiftracy, 
 holding the Chriftian Magiftracy to be an ecclefiafdcal admiiii'- 
 flration J. 
 
 Anfiv, I. Governments, i. e. governors, (though in itfelf and 
 fingly mentioned, it be a general, yet) here being enumerat- 
 ed among fo many fpecials, is fpecial, and notes the fpecial kind 
 of ruling-elders, as hath been proved. 2. As for archbifhops 
 and Diocefan biffiops, they are notorioufly known to be, as fuch, 
 no officers fet in the church by God, but merely by the invention 
 of man ; therefore they have no part nor lot in this bullnefs, nor 
 can here be meant. And if by others, by lawful authority ap- 
 pointed in the church, they mean thofe officers that God appoints 
 well : if thofe whom man lets there without God, as chancellors, 
 commiflioners, &c. fuch have as much power of government iu 
 the church, as they are fuch, as archbiiliops, and bifliops, viz. 
 juft none at all by any divine warrant. 3. Nor can the civil chrif- 
 tian magiftrate here be implied, i. Partly, becaufe this is quite 
 belides the whole intent and Icope of this chapter, treating mere- 
 ly upon fplritual church-matters, not at all of fccnlar civil mat- 
 ters, viz of Ipiritual gifts for the church's profit, ver. i. to 12. 
 Of the church herfelf as one organical body, ver. 12. to 28. and| 
 
 f Fide Cah. inloc, * Sutllve. f Whitgift. J Coleman. 
 
Chap. XT. 1.he Divine Right of Church Government, 1 23 
 
 of the officers which God hath fet in this organical bodj") ver. 
 28. &c. Now here to croud in the Chriftian magiftrate, which 
 is a mere political governor, into the midft of thefe fpiritual mat- 
 ters, and into the roll of thefe merely ecclefiaftical officers, how 
 abfurd is it ? 2. Partly, becaufe the magiftrate, as fuch, is not fet 
 of God in the chmxh either as a church officer, or as a church- 
 member, as hath been demonftratcd formerly, Chap. IX. and 
 though he become a Chriftian, that adds nothing to the authori- 
 ty of his magiftracy, being the privilege only of his perfon, not 
 of his office. 3. Partly, becaufe when this was written to the 
 Corinthians, the apoftle writes of fuch governments as had at 
 that time their prefent actual being and exiftence in the church : 
 and neither then, nor divers hundreds of years after, were there 
 any magiftrates Chriftian, as hath been evidenced, chap 9 *, 
 
 Except, 5. Teachers are here exprefted, but Paftors omitted j 
 and therefore well might governors be mentioned inftead of 
 Paftors f . 
 
 Anfxv. I. Then according to his judgment, Paftors were a 
 diftincl kind of officers from teachers ; otherwife the naming of 
 Teachers would have fufficiently implied Paftors, without the ad- 
 dition of the word governors, one act or function of the office 
 being put for the whole office. But Prelates did not love to hear 
 of fuch a diftinclion. However it is the judgement of many g- 
 thers no lefs lef rned or pious than they, that in the fame congre- 
 gation where there are feveral minift^rs, he that excels in expo- 
 fttion of fcriptures, teaching found do<5trine, and convincing 
 gain-fayers, may be deftgncd hereunto, and called a teacher or 
 dodor : He that excels in application, and defigncd thereunto, 
 may be called a Paftor : but where there is only one miniiler in 
 one particular congregation, he is to perform, as far as he is able, 
 the whole work of the minlftry. 2. If Paftors are to be under- 
 ftood by this term governors, as contradiftincft from teachers, 
 formerly enumerated in the text •, doth not this feem to devolve 
 the matter of government fo wholly upon the paftor, as that the 
 teacher hath nothing to do with it ? and hereby both paftor and 
 teacher are wronged at once /the teacher, while power of go- 
 verning is denied him, which belongs to him as well as to the 
 paftor ; the teacher being a minifter of the word, hath power of 
 adminiftratlon of the facraments and difciplinc, as well as the 
 
 * Who dcfire more full fatisfaaion touching this poor and empty 
 glofs, that the civil magiftrate fhould be meant by thde governments, 
 let them confult Mr. Gilkfpie's elaborate treatife, called Aaron s Kovl 
 Bloffoming, book 2, chap. 6. p. 218. to 224. 
 
 f Bilfon. 
 
124 ^^^ Divine Right of Church Government, Chap. XI. 
 
 paflor ; the paftor, while he copfequently is deprived of the necefr . 
 fary and comfortable aillftance of the teacher in point of govern- \ 
 ment. Therefore the paftor cannot here be intended by goyer- \ 
 jiors. 3. Bilfon himfelf was not very confident of this glofs, and \ 
 therefore he immediately adds, <' If this content you not, I then \ 
 deny they are all ccpleilaftical functions that are there fpecified,'* \ 
 &c. What then doth he make them ? viz. he makes divers of .: 
 therp, and governments among the reil", to be but feveral gifts, ■ 
 whereof one and the fame officer might be capable. And a little 
 after he ingenuoufly cqnfelTes he cannot tell what thefe governor!? 
 were, faying, " I could eafily prefume, 1 cannot eaf>ly proye what 
 ^hey were. The manner and order of thofe wonderful gifts of 
 Qod's fpirit, after fo many hundreds may be conjeftured, cannot 
 be demonftrated— governors they v/ere, or rather government^ 
 (for fo the apoflle fpeaketh) i, e. gifts of wlfdom, dlfcretion and 
 judginent to direct ;ind govern the whole church, and every par- 
 ticular member thereof in the manifold dangers and diOrelTes 
 which thofe days did not want. Ctovei-nprs alfo they plight be 
 called, that were appointed in eyery congregation to hear and apr 
 peafe the private flrifes and quarrels tl>at grew betwixt man and 
 man, left the Chriftians, to the flume of themfelves, and flan- 
 der of the gofpel, (bould purfue each other for things of this 
 }ife before the magiftrates, who then were infidels ; of thefc St. 
 Paul fpeaketh, i Cor- vi. i. to 7. Thefe governors and modera- 
 tors of their brethren's quarrels and contentions I find, others I 
 find not in the appflle's writings, but fuch as withal were watchy 
 . men and feeders of the fiock," Thus inconliflent he is with him- 
 felf, one yj'hUe thefe governors mufl: be paflors : another while ar- 
 bitrators or daysmen about private difrcrences : another while 
 gifts, not ofBcers \ another while he cannot eafily prove wha^ 
 they were. But they have been proved to be ruling elder$, an4 
 the proof (lill fland§ good notv/ithf landing all his or others excep- 
 tions. 
 
 Argum. III. The third argurnent for the Divine Right of th'e 
 mere ruHng-elder fliall be drawn from l Tim, v 17. Let the el- 
 ders that rule welly be counted ivcrthy of double honour y efpccially 
 they that labour in the word and doSlrine,. From which words w? 
 may thus argue for the Divine Right of the ruling-elder. 
 
 Major. Whatfoeyer ci^cers in the church are, according tQ 
 the word of Chrift, ftiled elders, invefled with rule in the church, 
 approved of God in their rule, and yet diftiiKSl: from all then^ 
 that labour in the word and doctrine ; they are the ruling-elders 
 in the 'church, which we enquire after, and that by divine right. 
 
 This propoiition feems clear and unqueftionable. For, i. If 
 there be a certain kind of church-officer which Chrifl in his word 
 calls an elder, 2. Declai:es to have rule in his church, 3. Approves 
 In this his rule, and, 4. Diflinguifheth from him that labours ii^ 
 
 
Chap. XL The "Divine Right tf Church Government, 1 25 
 
 the word and do<^rine -, this is plainly the ruling elder, and here 
 is evidently the divine right of his office. Such a divine appro- 
 bation of his office, teflified in fcriptiire, implies no lefs than a 
 divine inftitution thereof. 
 
 Minor. But the officers mentioned in i Tim. v. 17. are ac- 
 cording to the word of Chrift, ftiled elders, inverted with rule in 
 the church : approved of God in their rule, and yet diftincSt from 
 all them that labour in the word and doctrine. This alFumpti- 
 on may be thus evidenced by parts. 
 
 1. The officers mentioned here in this word of Chrift, are 
 ftiled elders. This Greek word tranflated elder^ is ufed in the 
 New Teftament chiefly in three feveral fenfes : i . For men of 
 antient time, not now living ; and fo it is oppofed to modern : 
 Tradition of elders, Matth. xv 2 /. e. of them of old time, fee 
 JNlatth. V. 21. 2 For elders in age now living, fo it is oppofed 
 to younger, i Tim v. 1. i Pet. v. 5. 3. For elders in funcSli- 
 pn or office, oppofed to private men not in office, as A(Sl:s xiv. 
 23. and in this laft fenfe it is to be taken in this place, an office 
 of ruling being here afcribed to thefe elders fhey are called 
 ,elders, lay fome, becaufe for the moft part they were chofen out 
 of the elder fort of men : others better, from the maturity of 
 knowledge, wifiom, gifts, gravity, piety, ^c, which ought to 
 be in tliem. This name elder feems to have rule and authority 
 written upon it, when applied to any church officer ; and it is by 
 the feptuagint often afcribed to rulers political, elders in the 
 gcite^ Judges viii. 14. Ruth iv. 2, 3. i 8ain v. 3. i Chron. 
 xi. 3. In this place (as it is well noted by fome*) the word elders 
 is a genus, a general attribute, agreeing both to them that rule 
 well, and alfo to thofe that labour in the word and doclrine : the 
 one fort only rule ; the other lort both rule and preach •, but 
 both forts are elders. 
 
 2. The of]icers here mentioned are not only ftiled elders, but 
 jnvefted with rule in the church. For it is plain, both by the 
 text and context duly coniidered, and the Apoftle's fcope in writ- 
 ing of this epiftle, i Tim. iii. 15 that thefe elders are officers 
 in the church. And that in the church they are vefted with rule 
 appears not oi^ly by their name of elders, which wh(in applied to 
 of^cers, imports rule, authority, ^c. as hath been faid ; but al- 
 fo by the adjundl participle that riiley or ruling, annexed to 
 ciders 5 Let the elders ruling nvell — So that here we have not only 
 the office, the thing, but the very name of ruling elders. The 
 word feems to be a military term j for Captains anil Commanders 
 in an Army, forcmojljlandersy (as the word imports) that lead on 
 
 Mr. Rutherford in his due right of prcfbyterles, page 145. 
 
126 The Divine Right of Church Gsveniment, Ghap. XI. 
 
 and eommand all the reft that follow them : henee metaphoricat- 
 \j ufed for the forem oft -ftanders, rulers, governors in the church. 
 It noteth not only thofc that go before others by docTrrine, or 
 good example : but that govern and rule others by authority. 
 For, I, Thus the word is ufed in fcripture, One that rultth nvell 
 Ms onvn houfey having hif children in fubjeclion ivith all gravity, I 
 Tim. iii. 4. where it plainly notes an athoritative ruling. — Again, 
 if a man hioiv not ho'w to rule his own houfe^ i Tim iii. 5. And 
 "^gziTiiRuling their children and their 01VU hot fes ivell, I Tim. iii. 12. 
 and can any man be fo abiurd as to think that a mailer of a fami- 
 ly hath not a proper authoritative rule over his own children and 
 family, but rules them only by dodlrine and example ? 
 
 2. Thus learned divines * and accurate^^recians f ufe the word 
 to denote authority : So that the Holy Ghoft here calling them 
 niltrig-elders, implies they are vefted with rule : and thofe that 
 deny this place to hold out two forts of elders, yet confcfs it 
 holds out two forts of A£ls, ruling and preaching. 
 
 3. Thefe ruling elders are here approved of God in their 
 rule; and that two ways, viz. 1. In that God's fpirit here com- 
 mends their ruling, being duly difchargcd, ruling ivclly excellent^ 
 hi ^c. Did no rule in the church belong to them for matter, God 
 would never command or approve them for the manner. He 
 cannot be accounted with God to do any thing well, that hath 
 iio right to doit at all. 2. In that God's fpirit here commands 
 their well-ruling to honourably rewarded. Let them he counted 
 iDorthy ef douhle honour : or, Let them be dignifed ivith dou- 
 ble honour. Here is r\^t only reward, but a^n eminent reward 
 appointed them, and that urged from fcripture, ver. 18. Where 
 God thus appoints rewards, he approves that for which h€ re- . 
 ward$ -, and what God thus approves is of Divine Right. See 
 part I. Chap. V. 
 
 4. Yet, finally, Thefe elders, vefted with rule in the church, 
 and divinely approved in their rule, are diftin^t from all them 
 that labour in the word and doctrine. This may thus be eviden- 
 ced from the text, as % feme have well obferved : For, 1. Here is 
 a general, under which the feveral kinds of officers here fpoken of 
 are comprehended, elders, all here mentioned are elders. 2. 
 Here are two diftinft kinds of elders, viz. thofe thai rule nvell, 
 there is one kind : and they that labour in the luord (as the 
 Paftors :) and dcHrine, (as the doiTtors and Teachers) here is the 
 
 * Calvin, Beza, if;c. on this place, 
 f See Giliefpfe's Aaron's Rod, book 2. chap. 9. 
 X Mr. Rutherford in his due rights of prcfbyteries, chap. 7. fe6l. 
 7. pjge 145,. 146, 147. . 
 
iChap. XI- The Divine Ri^ht of Ckirch-Govermnent, 127 
 
 other kind. 3. Here are two participles expreffing thefe two 
 
 fpecies or kinds of elders, rulings and labouring thoie only 
 
 rule, that is all their work : and therefore here are called ruling 
 elders, not becaufe they alone rule, but becaufe their only work 
 is to rule, but thefe not only rule, but over and befides, thev 
 labour in the word and doOrine. 4. Here are two diftin^l articles 
 dlftincHily annexed to thefe two participles, they thai rule-, ijj^y thsit 
 labaur. 5. Finally, here is an emintnt disjun6live particle fet be- 
 twixt thefe two kinds of elders, thele two participles, thefe two 
 articles, evidently diftinguifhing one from the other, viz. ei- 
 peqially they that labour in the -wordy &.c. intimating, that a^ 
 there were fome ruling elders that did labour in the word and 
 doctrine ; fo there were others that did rule, and not labour 
 in the word : both were worthy of double honour, but efpecial- 
 ly they that both ruled and laboured in the word alfo. And 
 wherefoever this word here tranflated efpecialhy is ufed in all 
 the New Teftament, it is ufed to diftinguilh thing from thing, 
 perfon from perfon, fhat are fpoken of ; as, Let us do o-ood to ally 
 but efpecially to thofe of the hou/hold 0/ faith y Gal. vi. 10. there- 
 fore there were fome of the houfhold of faith, and fome that 
 were not ; and accordingly we mult put a difference in doing good 
 to them. All the faints Jalitte youy efpecially thofe of dzjar'i 
 haufrjoldy fome faints not of his houfhold ; all faluted them., 
 but efpecially thofe of Caefar's houfhold. He that provides not for 
 his own, efpecially for them of his own houfe, he hath denied the faith 
 — I Tim. V. 8. A believer is to provide for his friends and kindred, 
 but efpecially /cr thofe of his own haufcy wife and children. See al- 
 fo I Tim. iv 10, Tit. i. 11. 2 Tim. iv 13. 2 Pet. ii. 10, Adh 
 XX. 3S. andxxvi. 3. in all which places the word efpecially is uf- 
 ed as a disjun(51:ive particle, to diftingiufh one thing from another, 
 without whicli diftindtion we fhaii but make nonfenfe in in- 
 terpreting thofe places. And generally the * bell interpreters do 
 from this text conclude, that there were two forts of ciders, viz. 
 the ruling elder that only ruled ; the preaching elder, that his 
 belldes ruling, laboured in the word ajid doctrine alfo. 
 
 Now therefore feeing the o£5.cers hers mentioned, are r. Ac- 
 cording to the word of Chrilt, (for thii is the word oi Chrii^) 
 ftiled ciders, 2. Vefted with rule, 3. Approved of God in their 
 rule, and yet, 4. Diftincfl: from all that labour in the word and doc- 
 Mne, as hath been particularly proved ; we may conclude, that, 
 
 Concluf Therefore the officers here mentioned are the ruling 
 elders i?i the church which we enquire after, and that ijy divine 
 right. 
 
 *Bc«i^ Pifcata, Calvin, on tUisverfc. 
 
128 ne Divine Right of Church-Governnient. Chap. XI. 
 
 But agalnft this place of i Tim. i. 17. and tlie; argument 
 from it divers cavils and exceptions are made •, let them have a 
 brief folution. 
 
 Except, I. There were two forts of elders, fome labouring irt 
 the word and dodtrine, fome taking care of the poor, viz. flea* 
 cons ; both were worthy of double honour, efpecially they that 
 laboured in the word &c *. 
 
 Anfiv, I. This is a new diftin<5lion of elders without warrant 
 of Scripture. Deacons are no where in all the New Teftament 
 ftiled elders, f nay, they are contradiftinguilhed from elders, 
 both teaching and ruling. He that givethy let him do it 'with 
 fimplicity : He that rulethy with diligence , Rom. xii. 8. Helps ^ go» 
 vemmeniSf i Cor. xii. 28. Compare alio Tit. i. 5, 6, &c. i iim. 
 iii. 2, &c. with i Tim iii. 8, 5cc. 2. As Deacons are not el- 
 ders, fo Deacons have no rule in the church : It is true, they are 
 to rule their children and their oivn houfes ivelly i Tim. iii. 12. this 
 is only Family rule : but as for the church, their office therein is 
 to be HelpSy i Cor. Rom. xii. 28. to dijiribute^ xii. 8. to ferve 
 tablesy A6ls vi. 2, 3 but no rule is afcribed to them. 
 
 Except. II But by ruling well, fome underftand living well, 
 leading an holy exemplary life. The Apoftle would have Mi- 
 nifters not only to live well themfelves, but alfo to feed others by 
 the word and dodlrine : They that live well are to be double hon- 
 oured, efpecially they who labour in the word, Sec. as i Thef. v. 
 12, 13 J. 
 
 Anfiv. I . The Apoftle here fpeaks rather of officers, than of 
 a6\s of office : of perfons rather than of duties, if his phrafe be 
 obfecved. 2. Living well is not ruling well here in the Apoftle's 
 fenfe, who intends the rule of elders over others \ he that lives 
 ■v/ell, rules well over himfelf, not over others : elfe all that 
 live well were church rulers, they condu6l by example, do not 
 govern by authority. Altar. Damafc. c. xii. 3. If well ruling be 
 well living, then double honour, double maintenance from the 
 church is due for well living, i Tim. v. 17, 18. confequently 
 all that live well deferves this double honour. 4. This feems to 
 intimate that minifters delerve double honour for living well, 
 though they preach not ; hoiv abfurd ! 5. D. Downham once 
 pleafed with this glofs, after confelTed it was not fafe. 
 
 * Bilfon's perpetual government of Chrill's chur«h, Chap. x. 
 page 130, 131. 
 
 t Altar, Damaf. Cap. xii. page 918, and page 920. 
 
 X B. King In his Sermon on Cant. viii. Bilfon ia his perpetual 
 government of Chrift's church, c, x. page 13 is, &c. 
 
Ghap. XL The Divine Right of Churcb-Government. 129 
 
 Except. 3. Thofe that rule well may be meant of aged, infirm 
 fuperannuated bifliops, who cannot labour in the word and doc- 
 trine * . 
 
 >. Anfw. I. Here is nofpeech of prelatical bifliops, but of ruling 
 and preaching elders in this text. 2. How fliall old decrepit bi- 
 fliops rule well, when they cannot labour in the word and doc- 
 trine ? 3 By this glofs, the preaching elders that labour in the 
 word and do6trine, ihould be preferred before the moft ancient 
 bilhop in double honour ; fuch dodlrine would not long lince have 
 been very odious and Apocryphal to our late prelates* 4. Thofe 
 preachers that have faithfully and conftantly fpent their ftrcn^th, 
 and worn out themfelves with minifberial labour, that they can- 
 not rule nor preach any longer, are yet worthy of double hon- 
 our for all their former travels in the fcrvice of Chrifb and his 
 church. 
 
 Except 4. Among minifters fome did preach, others only ad- 
 miniftered the Sacraments ; fo Paul fheweth that he preached and 
 laboured more than all the Apojllesi I Cor. xv. 10. but baptized few 
 or none, i Cor. i 14. leaving that to be performed by others; 
 and when Paul and Barnabas were companions, and their travels 
 were equal, yet Paul is noted to have been the chief fpeaker, 
 A^ls xiv. 12. all were worthy of double honour, but efpccially 
 they who laboured in the word and^docflrine § . 
 
 Anfw. I. This glofs imagineth fuch aminiftry in the Apoftle's 
 times, as the prelates had eredled of late in their days, viz. many- 
 dumb dogs that could not bark, nor preach at all, yet could admi- 
 nifter the Sacraments by the old Service book. But the Apoltles, 
 as Cartwright f obfcrves, allowed no fuch minifters» will have eve- 
 ry bifliop or preaching elder to be both apt to teach^ and able t9 
 
 convince -i Tim. iii. 2. Tit. I. 9. So that it was far from 
 
 Paul to countenance a non-preaching or feldom preaching minif- 
 try, by allowing any honour at all, much lefs a double honour to 
 fuch. Sure, preaching is one part, yea a moft principal part or 
 duty of the minifter's office, (as hath been evidenced before, parr 
 
 * B. King in his Sermon on Cant. viii. page 40. 
 
 \) B. Whitgiftin his Defence againft Cartwrlght's firft Reply. 
 This is one of D. Field's three gloiTes. Field of the church, lib. v. 
 Chap. 26. 
 
 f Bifiiops that have no tolerable gift of teacliing, arc like idols 
 their carts, or rather cofi^ns, fet up in the church's choice. Cart 
 Wright Teilam. Annci, in l Tim. v. 1 7. 
 
 R 
 
i^o T/je Dk'i/i^ Right of Church government. Chap. XI. 
 
 2. Chap VII.} and (hall he be counted worthy of double honour, 
 that neglects a prhicipal duty of his office ? nay, he delerves not 
 the very name of fuch an oHicer in the church : why fhould he 
 be called a Partor, that doth not icQiS. ? or a Teacher, that doth 
 not teach his flock ? c\'c taith Chriloft. Kom. xv. in i Timothy. 
 2. Why ihoukl Paul's labouring be retrained here to his preach- 
 ing onlV ? when Paul fpeaks of his own labour elfewhere, he 
 rpeaks of it in another fenfe, 2 Cor. xi. 17- in labour and nveari^ 
 ;///}— compare it with the context ; and in this place judici- 
 ous Calvin feems rather to interpret it of ether manner of labour^ 
 and Pareus extends it belides preaching to divers other labours 
 which Paul did undergo. 3. What warrant doth this exception 
 hold out for two forts of minifters here pretended, fome preach- 
 ings otbers otily admimjhtng the Sacr.imeuts ? Thus, Paulpreachtd 
 viuchy baptized but few: therefore, there iv ere fome that onU adnimi- 
 Jhed the fdcr a t?ie/jts ; weW concluded. Yet Paul baptized iome, i 
 Cor. i. 14, 16. diftributed the Lord's fupper to fome, Atls xx. 7, 
 II. io that he both preached and difpenfed the facraments : Let: 
 any Ihew where any perlbn difpenfed the facraments, that was 
 not a preacher. Again, Paul aud Barnabas equally travelled to- 
 gethery but Paul vuas chief fpeaker : what then ? therefore, fome 
 laboured in the luordy others in the facraments only. This is 
 woful Logick, 4. To whomfoever the power of difpenfing the 
 facranients was given by Chrift, to them alfo the power of preach- 
 ing was given •, difpenfing the word and facraments are joined 
 in the fame comm.iiTion, Matth. xxviii. 18, 19, 20, what Chrift 
 joins together let not man put afunder. 5. Touching the 
 preaching elder there is mentioned only one A£t peculiar to his 
 uflice, viz. labouring in the word, ccc. but, taking a part for the 
 whole, we may underOand his difpenfing the facr.iments alfo, 
 and what clfe is peculiar to the preaching elder's office, though 
 for brevity's fake it be not here named *. 
 
 Except 5. By elders that rule well may be meant certain go- 
 vernors, or inferior magiflratcs, chofen to compofe controverlies, 
 or civil ftrifes. Suitable hereunto is the late eraliian glofs, that 
 by elders ruling well, may be meant. Kings, Parliament-men, and 
 all civil governors j-. 
 
 Anfiv. I It is well known that in the Primitive times there 
 was no chrift ian magiftrate in the church, and for the church 
 to choofe heathen judges or magiftrates to be Arbitrators or 
 Days-men in civil controverfics, is a thing utterly condemned 
 
 * Altar. Damarc. chap. 12. page nip. 
 t Bridge, HufTcy, 
 
'Chap. Xt. The Divine Right of Church government, lot 
 
 by the Apoftle, i Cor. vi. i. &:c. 2. The Apoftk fpeaks here 
 of Ecclefiaftical, not of civil officers, as the latter phrafe inti- 
 mates. The main fcope of this epiflle was to inll:ru<fL i'imothv 
 how to behave himfelf not in the Gomnion-wealth, but in the 
 church of God, i Tim. iii. i -. and here he fpeaks of fuch of- 
 ficers as were in being in the church at that time. 3. If Kings, 
 Pariiament-m6n, and all civil governors be thefe ruling elders, 
 then minifters have not only an equal fharc with them in govern- 
 ment, by this text, which the Eraftians will net like well : but 
 nlfo are to have a luperior honour or maintenance to Kings, par- 
 liament-men, and all civil governors. Certainly the magiflrates 
 will never triumph in this glofs, nor thank them that devifed it. 
 4 Sutlive leems to be againll: this opinion (though no great 
 friend to ruling elders) faying Beza bellows many words to prove 
 that the Judges in i Cor. vi. were not of the number of prefby- 
 ters : which truly 1 myfelf fliould eafily grant him. For there 
 were none fuch ever conftituted. 5. This is a novel interpre- 
 tation, as * feme obferve unknown, among ancient writers. 
 
 Except. 6. Thole words \cfpecially they who labcur in the 
 nvord and doBrinc~\ arc added to the former explanatively, to 
 teach us who they are that rule v/ell, viz. they who labour much 
 in the ivord and docirine, and not to diilinguilh them that la- 
 bour in the word, from elders ruling well : as if Paul had faid, 
 Let the elders that rule nuell be counted worthy of double hcnom'y 
 greatly labouring in the word, &c. For the word tranflated ejpe- 
 cially here more aptly fignifies much, greatly, than cfpccially. 
 For though with the adverfative but along with it, it figniheth 
 efpecially, yet alone (as it is here) it iignifies jnuch, greats 
 
 Anf^D. I. If this fentence [efpecially they who labour,'] ^c. 
 were added only to explain who are well ruling elders, viz. 
 fuch as greatly labour in the word, &c. then few of the prelatical 
 bifhops were to be counted well ruling elders, for very few, if 
 any of them, were guilty of labouring greatly in the word and 
 doctrine. 2. Then aifo the apoftle would have faid, either who 
 elpecially labour, or fmiply without the article, efpecially labour- 
 ing ; then efpecially they who labour, as here he doth, carrying 
 his fpeech rather to diitin<Sl: perfons and officers, than to diftindl 
 duties oratSlions. 3. This word tranflated efpecially, hath been 
 already in the minor propolition proved to be rather disjunctive, 
 than explanatory ; a term of dillin<ftion to point out a fevcral fort 
 of elders from only ruling elders, rather than a term of explica- 
 tion, fignifying who are to be reputed thefe well ruhng elders. 
 
 Altar, Daraaf. chap. 12. page 9 19 t Sutlive. 
 
t7t The Divine Right of Church Goverumefit, Chap. XL 
 
 4. The v'ord efprciall^ is ufed for a term of diftin(SHon, even in Jl 
 thofe places where the adverfative hut is not joined to it, as in 
 Tit. i. 10. For there are mavy unruly and vain talkers ami decei- ^ 
 •vers ^efpeci ally they of the circtitncifion ; where efpecially diftinguifh--^ 
 cs them of the circuwcfton^ from all other vain talkers, and decei- 
 vers ; and in i Tim. iv.io. Who is the Snvicur cf all men, efpe- 
 cially of them that believe ; here efpecially without but diftinguilh- .. 
 cs them that believe from all other men, as capable of a fpe- 
 cial falvation from God ; if here it were not a note of diftinftion, 
 according to this glofs, we fhould thus read the place, Who is 
 the Saviour of all nien, greatly believing ; but this were cold com- 
 fort to weak Chriftians of little faith. iSo here efpecially though 
 but be wanting, diOinguiflieth them that labour in the word and 
 do6lrine, from them that labour not therein, and yet rule well. 
 
 Except. 7. It is one thing to preach, another thing to labour 
 in the word and do<Slrine, If there be here any diftin(5^ion of el- 
 ders, it is betwixt thofe that labour more abundantly and pain- 
 fully, and betVv^ixt thofe that labour not fo much. This objec- 
 tion takes much with fome *'. B. Bilfon much prefTes this ob- 
 jeftion from the emphalis of the word labouring ; iignifying en- 
 deavouring any thing with greater fbriving and contention, £<c. 
 to this fenfe, " Let the elders that rule well be counted worthy 
 <* of double honour, efpecially they who labour and fweat, Sec. 
 « in the word — who give themfelves even to be tired and broken 
 <« with labours i" and this (faith he) is the genuine figniiication 
 of the word tranfiated labouring, when it is borrowed from the 
 labour of the body, to denote the contention or ftriving of the 
 mind f , &c. 
 
 Anfiv. I. This glofs takes it for granted, that this text fpeaks 
 only of preaching! or the miniftry of the word, and therein of 
 the lefTer, or greater pains taken : which (befides that it begs the 
 thing in queftion) makes the miniftry of the word common to 
 both forts here diftin<51iy fpoken of, \Yhereas rather the plain cur- 
 rent of the text makes ruling common to both, over and beyond . 
 which the preaching eldei labours in the lucrd- 2 Doth not this 
 interpretation allow a double honour to minifters that labour not 
 io much as others in the word ? and can we think that the la- 
 borious Paul invended to dignify, patronir.e, or encourage idle 
 drones, hy.y, fluggiOi, feldorn preachers .'* minifters muft be ex- 
 ceeding inl'tant and laborious in their miniftry, 2 I'im. iv. i, 2, 
 3 If this were the f-nfe^ only to prefer the greater before the 
 Jefs labour in the miniftry, the apoftle would have ufed this order 
 of words, Let the ciders that rule ivell be counted ivcrthy ef double'^ 
 
 n> w '- ■■ — '■' ■ ■■ - - — ■ I ..I »- iij I 
 
 * Sutlive dc pre(byterio cap. 12. p. 72, 73, 
 
 Bllfon's Government of the Church, p. 133. 
 
 
Chap. XI. The Divine Right of Church Govertimeni, 133 
 
 honour, efpecially they luho lahcur, 8cc take upon themfclves more 
 weighty cares For thofe words (in the word and doclrine) fhould 
 either have been quite omitted, as now was expreiTed : or fhould. 
 have been inferted immediately after them that rule well, and be- 
 fore the word efpecially, to this effe£V, " Let the elders that rule 
 ♦< well and preach the word and docTkrine well, be counted wor- 
 <' thy of double honour ; but efpecially thofe who labour much 
 <^« in well ruling and in well preaching:" infuch an exprefiion the 
 cafe had been very clear and evident 4 Should this comment 
 ftand, that they who labour more in the miniftry than others, 
 Ihould have more honour, more maintenance than others, how 
 many emulations, and contentions were this likely to procure ? 
 "Who fhall undertake to proportion the honour and reward, ac- 
 cording to the proportion of every minifter's labour ? 5. As for 
 the criticifm of the word hhouritigy which BiUon lays fo much 
 ftrefs upon, thefe things are evident, i. That here labouringy 
 lignines emphatically nothing elfe but that labour, care, diligence, 
 folicitude, &c. which the nature of the paftoral office requires 
 in every faithful paflor; as is implied i Theff v. 12, 13. Know 
 them luhich labour among you, and are over you in the Lord — and the 
 apoflle faith that evgry minifl;ery7:>rt// receive a reward according to 
 his own labour, i Cor. iii. 8. Such labour and diligence alfo is 
 required in them that rule, whilft they are charged to rule with 
 diligence, Rom. xii 8 which is as much as with labour ; yea, the 
 common charity of Chriftians hath its labour ; and this very word 
 labour y is afcribed thereunto : labour cf love, i ThefT i. 3. Heb. 
 vi. 10. 2. That if the apoftle had here intended the extraordi- 
 nary labour of fome miHiliiers above others, not ordinarily requir- 
 ed of all, he would have taken a more emphatical word to have 
 fet it out, as he is wont to do in fome other cafes, as in 2 Cor. xi. 
 27. In labour and wearinefs — i Theff". ii. 9. For ye remembered^ 
 brethren, our labour and wearinefs. 6. Finally, " if there be but 
 <« one kind of church-officers here defigned, then (as faith the 
 " learned Cartwright) the words fe/pecially thofe that labour) do 
 <« not caufe the apoftle's fpeech to rile, but to fall ; not to go for- 
 " ward, but to go backward : For to teach worthily and fmgu- 
 ^« larly is more than to teach painfully : for the firft doth {tt 
 << forth all that which may be required in a worthy teacher, where 
 « the latter noteth one virtue only of pains taking." 
 
 Except 8. Though it could be evinced, that here the apoftle 
 fpeaks of fome other elders, befides the minifters of the word, 
 yet what advantage can this be for the proof of ruling elders ? 
 For the apoftle being to prove that the minifters of the word 
 ought to be honoured, i. e. maintained ; why might he not ufe 
 this general propofition, that all rulers, whether public or do- 
 mcftic, whether civil or ecclefiaftical, are to be honoured ? And 
 
134 ^^» Bro'inc Ri^ht of Church Government. Chap. XI. 
 
 vhcn the j»poftlc fpeaketh of the qualifications of deacons, he 
 rcqnircs them to be fuch as have ruled their own houfes well *, 
 
 Jnfw. I. Ihii; flight glofs might have appeared more tolera- 
 ble and plaufible, were it not, pa'rtly that the grand fcope of the 
 apoiile in this chapter and epiftle is to direct about church-offi- 
 cers and churrh-afTairs, as both the context, and i Tim. iil 14, 
 j^. clearly evidence; and partly, had the word rulers, been ex- 
 prcfTcd alone in the text, and the word ciders, left out ; but fee- 
 irrg that the apoflle ipeaks not generally of them that rule well, 
 but particularly of the elders that rule well in the church : here 
 is no place for this poor faint glofs. 2. Had the apoftlc here in- 
 tended fuch a lax and general proportion for all forts of rulers, 
 then had he a.ib meant that an honourable maintenance is due 
 from the church to domeflicas well as public, yea to civil as well 
 as ecclefiaftical rulers : then the church friould have charge e- 
 DOugh : yea, and then fliould miniflers of the word (according 
 to this interpretation) have more honour and maintenance tlian 
 any other rulers domeftic or public, civil or ecclefiaftical. Ma- 
 girtrates will never thnnk him for this glofs. 3. Though fome 
 kind of flcili to rule and govern be required in deacons, yet that 
 is no public rule in the church, but a private rule in their own 
 houfcs only, which the apoitle mentions, i Tim. iii. 12. 
 
 Exrepi. 9. But thefe well ruling Prefbyters, may be referred 
 to thefe paftors and teachers, which v/ere reiident in every church, 
 who therefore are properly faid to have care and inipe^lion of 
 the faithful, as being afnxed to that place for that end : but the 
 word hibourh-ig^ or ihe^ that lahotiry may be referred to them who 
 travelled up ar-d do^vn for the vifiting and confirming of the 
 churches f . " There were fome that remained in /ome certain 
 ** places ft>r the guiding and governing of fuch as were already won 
 " by the preaching of the gofpel : others that travelled with great 
 *' labour and pains from place to place to fpread the knowledge 
 «* of God into all parts, and to preach Chriil: crucified to Aich as 
 ** never heard of him before. Both thefe v/ere worthy of double 
 ** hoiiour,bui the latter that builded not upon another man's foun- 
 " dation, more efpccially than the former, that did but keep 
 " that whicli others had gotten, Txnd govern thofe tjiat others 
 «^ have gained X'* 
 
 Anjiii. I . If this be the fenfe, that there were fome minifters 
 pxed, and limited to particular places and churches ; others un- 
 iixed, having an unlimited commillion, and thefe are to be efpeci« 
 ally honoured : then the meaning is, that the Apoiiles and Evan- 
 oeliiis, who were unfixed, and had unlimited commifTions, and 
 
 *^ Sutliv. de Pr fDyterio, c. 12. p. 72, 73. 
 t liilfon, p. 135. X Field, Book v. 
 
Chap. XI. The Divine Right of Church-Government, 13^ 
 
 laid the foundation, were to be efpecially honoured above paftors 
 and teachers that were fixed and hmited, and only built upon 
 their foundation. But how fliould this be the meaning ? for, 
 this feems a needlefs exhortation, what church would not readi- 
 ly yield an efpecial honour to Apoftles and Evangelifts above paf- 
 tors and teachers ? This would favour too much of felf.feeking 
 in the Apoftle and providing for his own honour. This implies 
 that the text hath reference to Apoftles and Evangeliiis, whereas 
 it evidently fpeaks only of ordinary ruling and preaching prefby- 
 ters 2. If this be the fenfe of Dr. Field and Bilfon, that fomc 
 mere ordinary prefbyters travelled laborioufly to lay the founda- 
 tion of Chriftianity, others were fixed to certain places to build 
 . upon that foundation : this leems to be falfc. For, we read that 
 mere ordinary prefbyters were ordained for feveral cities and 
 places as their peculiar charges, whom they were to feed, and 
 with whom they were to remain, as Acts xiv. 23. Tit. i. 5, 
 herewith compare Acts xx 28. i Pet. 5 2 i Thcf. v. 12. 
 But that mere ordinary prefbyters v.'ere ordained and employed in 
 the church without limitation of commiffion, where can it be e- 
 videnced in all the Scriptures ? wandering prefbyters are nowhere 
 commended ; wandering liars arc condemned, Jude ver. 13, 3. 
 To refer the word lahcuring to them that travelled from place to 
 place for vifiting and confirming of the churches, is very weak, 
 and imjuftifiable in this place. For, this clafhes with Dr. Field's 
 former glofs, mentioned Except. 4. limiting labouring to preach- 
 ing. Bur any thing for a prefent Iliift. This word is Ibmetimes 
 given to the Apoftle, as i Cor. xv. 10. 2 Cor. xi. 27 but 
 where are .Apoftles and Evangelifrs called labjuritig^ merely in 
 refpciSt of their travelling from place to place, to lay the founda- 
 tion of Chriftianity, thereby to diftinguifh them from ordinary- 
 pallors and teachers ? Nay, the Apoftle himfelf makes thci]} tJxit 
 ruiey and ithem that labour y the fame, i Thcf. v. 12,13. So 
 
 herein i Tim. v. 17. they that rule aud they that labour 
 
 are the fame, i, e. both of them ordinary prefbyters, both of 
 them ruling, only to one of them the ofilce of labouring in the 
 word and doctrine is fupperadded, yea, the very women that 
 WQYQ gOi\\Yy\NCi'Z {s^vl to labour in the Lord, Rom. xvi. 6, i^. not 
 for their far travels up and down feveral countries to propagate 
 the gofpel ; for where are Mary and Perils reported to have done 
 this ^ yet doubtlefs fuch good women privately labourt^d much 
 to bring in others, efpeciaily of their own fex, to hear the Apof- 
 tles, and entertain the gofpel ; and if the women may be faid to 
 labour much in the Lord, in refpe^t of their private endeavours ; how 
 much more may labour be afcribed to prefbyters in refpect of both 
 their private and public employments ? So that this word laboitr" 
 ing^ wiiich is applied in Scripture not only to ordinar / {> ib' j s, 
 but alfo to women, cannot, (without violence) be drawn peculi- 
 
t3^ ^^^ Divine Right of Church^'Governlneni, Chap. XL 
 
 arly to {Ignify Apoftles and Evangelifts, as this exception intends. 
 
 Except lo. Seeing in every minifter of the word three things 
 are requiiite, unblameableneis of life, dexterity of governing, 
 and integrity of doctrine ; the two firft are commended here, 
 but efpecialiy the labour in dc£trine above them both ; therefore 
 here arc fct down not a two-fold order of prefbyters, but only 
 two parts of the paftoral ofHce, preaching and governing •, both, 
 which x\\t Apodle joins in the office of pallors, i fhef. v 2 13*. 
 ** fhe guides of tlie church are worthy of double honour, both in 
 ** refpe^ft of governing and teaching, but efpecialiy for their 
 <* pains in teaching •, fo noting two parts or duties of prelbyterial 
 ** offices, not two forts of prefbyters f 
 
 Anfw I , It is true. Pallors have the power both of ruling and 
 preaching belonging to their oflice, as is intimated, i Thef. v. 
 12, 13 and lieb. xiii. 7 and in other places j but doth it there- 
 fore folio iv. that none have the power of ruling, but thofe that 
 have the power of preaching? or that this text, or i Tim. v. 17. 
 intends only thofe rulers that preach ? 2. Bilfon in this excepti- 
 on, confeffeth that labouring belongs to ordinary fixed paftors, 
 and therefore contradicts himfelf in his former objection, where- 
 in he would have appropriated it to unfixed Apoflles and Evange- 
 lifls J yea, by this glofs it is granted, that preaching prefbyters 
 are to be more honoured, than non- preaching ruling prelates. 
 Thtfe are miferable fliifts and evalions, whereby they are necef- 
 iitated thus to wound their own friends, and crofs their own prin- 
 ciples. 3 According to this glofs, this fliould be the fenfe, 
 « Let the miniflers that rule well by good life, and fkilful govern. 
 <« ment, be counted worthy of double honour, efpecialiy they 
 « who labour in the word and do^lrine." Now doth not this ta- 
 citly infinuate, that fome minifters may rule well, and be worthy 
 of double honour, though they labour not in the word and doc- 
 trine ? and hov/ abfurd were thi^^ ? but if the text be interpreted 
 not of feveral ajfts of the fame oiHce, but of feveral forts of offi- 
 cers, this abfurdity is prevented, Let ruling elders he doubly 
 honoured^ efpecialiy thcfe that both rule and preach, 4. The text e- 
 vidently fpeaks not of duties, but of perfons •, not of aifts, but of 
 agents •, not of offices, but of officers : for it is not f^iid, " Let 
 *' the elders be counted worthy of double honour, for well rnl- 
 <« ing -, specially for labouring" — but, Let the elders that rule luell 
 
 e/peri'illy they that labour in the word^ Sec 80 that this glofs 
 
 is vain, ami againfl; the plain letter of the text. 
 
 Except. 1 1. Though theemphalis of the word, thev that labour^ 
 be not to be neglcdted, yet the difference betwixt prefbyters is not 
 
 Bilfon, p?ge 133. f Field, Book 
 
 J 
 
Chap. XL The H'lvine Bight of Church Government* 137 
 
 put by that word, but by thofe (in the word and doB/ine.) This 
 does not fignify two kinds of prelbytera, but two offices of miiiif- 
 ters and paftors, one general, to rule well \ another fpecial, tola^ 
 hour in the word and doBrine, To rule well, faith Hierom, is to 
 fulfil his office ; or as the Syriac interpreter expounds it, '' to be* 
 ** have thernfelves well in their place ;" or as the bcripture fpeaks 
 To go in and out before God's people as becomes thetUy going before them 
 in good works in their private conver/ationsy and alfo in their public 
 adminift rations : whence the Apoflle makes here a comparifon be- 
 twixt the duties of minifters thus, " All prefbyters that general- 
 " ly dilcharge their office well are worthy of double honour ; 
 <« efpecially they who labour in the word, which is a primary 
 « part of their office *." 
 
 Anfw 1. For fubftance this objecniion is the fame with objecti- 
 on 10. already anfvvered, therefore much more needs not to be 
 added. 2. It is to be noted, that the Apoftle faith not, « Let 
 " the prefbyters that rule well be counted worthy of double hon- 
 " our, efpecially becaufe they labour in the word— for then he 
 « fhould have pointed at the di ft 1 net offices of minifters;" but he 
 faith, efpecially they that labour^ which clearly carries the fenfe to 
 the diftin(Stion of elders themfelves, who have diftindl employ- 
 ments. 3. If preaching prefbyters only fliould here be meant, 
 and under that phrafe (that rule well ) their whole office In gene- 
 ral, and the right managing thereof, ihould be contained, where- 
 as labouring in the word and doctrine (as this exception implies) is 
 but one part thereof, then hence it would Inevitably follow, that 
 a minifter deferves more honour for the well adminlftration of one 
 part of his office only, than for the well managing of the v/hoie, 
 which is abfurd ! Here therefore the Apoftle doth not compare 
 one primary part of the paftor's office, with the whole office and 
 all the parts thereof-, but one fort of prefbyters with another, 
 diftinguilhing the mere ruling prefbyter, from the ruling, and 
 preaching prePoyter, as the acute and learned Whitaker hath 
 well obferved. 
 
 Except. 12. It Is evident In the text Itfelf, that all thefe elders 
 here meant were worthy of double honour, whether they labour- 
 ed or governed ; which by St. Paul's proofs prefently following, 
 and by the cenfent of all old and new writers, is meant of their 
 maintenance at the charges of the church f . Now that that 
 
 * D. Downham. See Altar Damafc. c. xli. page" 924. 
 
 f Chryfoft. ITomll. i^, in I Tim. 5. Hier. in I Tim cap. 5. Ambr. 
 ill i Tim. cap. Caly.^n 1 Tim. cap. 5, BulHnger In i T m. cap. , 
 Beza, in \ Tim. 5, 
 
 s 
 
Sji The Divine Right cf Church-Government. Chap. XI. 
 
 Lav-Judges and Cenfors of manners were In the Apoftle's time 
 found at the expences of the church, or by God's law ought 
 to have their maintenance at the peoples hands, till I fee it jufbly ; 
 proved, I cannot believe it : which yet mufl be proved before : 
 this conftru£lion can be admitted f . 
 
 Anfiii. 1. This word honoitYy fignifies (after the cuftom of the 
 Hebrews, Exod. xx. 12.) all pious offices and relief. This 
 phrafc [dcuble honour) Interpreters expound either abfolutely or 
 comparatively. Abfolutely thus ; double honour, i, e. great 
 honour, fo feme j maintenance in this life, happlnefs in the life 
 to come, fo others ; honour of Reverence to their perfons, and 
 of maintenance for their labours, fo Chryfoftom, of which faith 
 Calvin, " That Chryfoftom interpretes double honour to be 
 '» maintcncnce and reverence, I impugn not." Comparatively 
 thus, ilcuhle honour here feems to relate to what was before 
 fpoken, ver. 3. Honour widoivs that are ividows indeed. Nowhere 
 he intimate?, that though widows are to be honoured, yet 
 thefe llioukl be much more honoured •, they fhould have fmgle, 
 thele double honour. In this laft fenfe, which feems mod ge- 
 nuine, it feems moft likely that the Apollle here intended prin- 
 cipally, if not only the honour of maintenance, partly becaufe the 
 honour appointed for widows ver. 3. isfc, was only maintenance ; 
 partly becaufe the reafon of this charge to honour, tsfe. refers 
 only to maintenance, ver. 18. Thus far we grant, that the text 
 fpeaks of maintenance. 2. It may be further yielded that all the 
 Prelbyters here fpoken of are to be counted worthy of double ho- 
 nour, of honourable, liberal maintenance; even they that rule 
 well (if need require) are to be thus honoured, but the princi- 
 pal care of maintenance ought to be of them that labour in 
 the word and doOrine, becaufe the Apoftle faith efpecially they 
 that laheur, ts'c the like injuniStion, fee Gal. vi. 6. Let hint 
 that is cativh/zedi comjnunicate to him that caiechizeth him in all good 
 things : and thus much this text plainly evidenceth. 3. What 
 then can be inferred hereupon by the adverfaries of ruling 
 elders ? " Therefore the ruling " elders (in the reformed 
 « churches) that take no maintenance of the church, are not 
 « the elders that rule well, here mentioned ?" This follows 
 net . the Apoitle Paul took no wages of the church of 
 Corinth, 2 Cor. xi. 7, 8, 9, and xii. 12, 13, is'c. was he 
 therefore not an Apoftle to them, as to other churches of 
 whom be took maintenance ? Divers amongft us in thefe 
 days labour in the word and dodlrine, and are not fulHciently 
 maintained by their churches, but forced to fpend of their- own 
 cftatcs to do others fervice ; arc they therefore no minifters ? Jcr* 
 give them this ivrcng. Mo\\ churcljcs r.re not able (or at leaft 
 not willing) to maintain their very Preaching prefbyters, and 
 
 f Bilfon , outlive, and Downham. 
 
Chap. XT. The Divine Right of Chunh'Governmeni^ T39 
 
 their families comfortably and fuHiciently, as the gofpel requir- 
 eth : if therefore in prudence, that the church be not needlelsly 
 burdened, thofe ruling elders are chofen generally that need no 
 maintenance, doth their not taking maintenance of the church, 
 make their office null and void ? Or if the church do not give them 
 maintenance (when they neither need it, nor defire it, nor is the 
 church able to do it) is the church therefore defe6live in her duty, 
 or an ill obferver of the Apoftolical precepts ? Sure maintenance is 
 not eflentially and infeparably neceflary to the calling of either 
 ruling, or preaching, elder : There may be cafes when not only 
 the preaching, but the ruling elders ought to be maintained, 
 and there may be cafes when not only the ruling but alfo the 
 preaching prefbyter (as it was with Paul) fliould not expefl to be 
 maintained by the church. 4. It is as obfervable that the Apoftle 
 here faith, let them be counted worthy of double honour, though 
 the reformed churches do not actually give double maintenance 
 to elders that rule well, yet they count them worthy of double 
 maintenance, though the Elders do not take it, though the 
 churches cannot give it. 
 
 Finally, unto thefe Teftimonies and arguments from fcripture, 
 many Teftimonies of Antient and Modern writers (of no fmall 
 repute in the church of God,) may be ulefuUy annexed, fpeaking 
 for ruling elders in the church of Chrift from time to time : Some 
 fpeaking of fuch fort of elders, prefbyters, or church-governors, 
 as that ruling elders may very well be implied in their expreili- 
 ons ; fome plainly declaring that the church of Chrift /V; fact had 
 fuch officers for government thereof; and fome teftifying that 
 of right fuch officers ought to be in the church of Chrift now 
 under the New Teftament for the v>'ell guiding thereof; by which 
 It may notably appear, that in afterting the office of the ruling 
 elder in the church, we take not upon us to maintain any ftngu- 
 lar paradox of our own devifing, or to hold forth fome new-light 
 in this old opinionative age : and that the ruling elder is not a 
 church-officer firft coined at Geneva, and a ftranger to the 
 church of Chrift for the ftrft 1500 years, (as the Adverf-irics 
 of Ruling-elders fcornfully pretend) but hath been owned by 
 the church of Chrift as well in iormer as in later tinies *', 
 
 * The London Miniftershave here inferted the Teftimonies of thefe 
 ancient Writers in favours of the Divine Right of the office of the 
 ruling elder., viz. Ignatius, Furpunusy Tertullian^ Origctu Cyprian, Op' 
 tatui, Amlrofe, /luguJUne, and Ifulorus ; ^nd of thefe three late ones, 
 viz. Whitaker, Thomdike, and Rivet, The amount of their Tefti- 
 mony, when taken together, appears to he fimply this, that there have 
 h^QW ruling Elders, as diftind from preaching Elders in the church of 
 Chrift from the beginning. It is therefore judged unnectflary to give, 
 the (Rotations from thefe Authors at large. Editor. 
 
14© ^^c Divine Right of Church'G over titjwt. Chap, XL 
 
 Jn ^ppendiy: touchwg the Dlvhre Right 
 of Deacons^ 
 
 THOUGH we cannot find in fcripture that the power of the 
 keys is committed by Chrift unto Deacons, with the other 
 church governors, but conceive that Deacons, as other members 
 of the church are to be governed, and are not to govern : yet 
 forafmuch as Deacons are ordinary officers in the church of 
 God, of which The will have conftant ufe in all ages, and which 
 at firft were divinely appointed, and after h-equently mentioned 
 in the New Teftamert 5 it will not be thought unfit, before we 
 conclude this fedtion, touching the Divine Right of Chrift's 
 church-officers, briefly to afTert the divine right of deacons, as 
 followeth. 
 
 Deacons in the church are an ordinance of Jefus Chrift. For, 
 I They are found in Chrift's catalogue of church-officers, dif- 
 tircl frcni all other officers, both extraordinary and ordinary. 
 HdpSy I Cor. xii. 2 8» The Greek word in the natural accepta- 
 tion properly fignifies, to lift over againft one in taking up fome 
 burden or weight •, metaphorically, it here is ufed for Deacons, 
 ■whoi'e office it is to help Sindi fuccour the poor and Jul ^ to lend them 
 a har.d to lijt them up^ &c. and this office is here diftindtly laid 
 down from all other ordinary and extraordinary offices in the 
 text. So they are diflinguiflied from all ordinary officers rec- 
 koned up, Rom. xi4. 7, 8. yxudtv prophecy ^ there's the teacher and 
 pnflor : under m'uiijlyy^ the ruling elder, and the deacon^ verfe 8. 
 This officer was fo well known, and ufual in the primitive 
 churches, that when the apoi^le writes to the church at Philippi, 
 he directs his epiftle not only to the faints, but to the officers, 
 viz. to the cvcr/cers, and deaccfiSy Philip, i. I, The occafion of 
 the firft inftitution of this office, fee in A^s vi. i, 2, &c. At 
 the firrt planting of the Chriftian church, the apoftles themfelves 
 took care to receive the churches goods, and to difl:ribute to e- 
 very one of their members jj they had needy A«^s iv. 34, 35. but in 
 the incrrafe of the church, the burden of this care of dil^ribut- 
 irg alms inert afing alfo, upon fome complaints of the Greeks, 
 that thiir ividcivs were negleSled, the office of deacons was erected, 
 for better provifion for the poor. Ads vi. i, to 7. and becaufe the 
 church?? are never like to want poor and affliaed perfons, there 
 will be conf^ant need of this officer. The paftor and deacon un- 
 der ihc New Teftamcnt feem to anfwer the Priefts and Lcvites 
 vnder the Old Teflament. 
 
 2. The qualifications of deacons are laid down by Chrifl in 
 the N w Ttltament, at large, i Tim. iii. 8. to 14. Deacons alfo 
 pjujl be grave, not double-tongued, &c. and Acts vi. 3, 5. 
 
 3. 'Ihc manner alio of deacon's vocation or calling unto the^r 
 
Chap XL The Divine Right of Church Government, 141 
 
 office is delineated, viz. i. They mufl be chofen by the church ; 
 JLook ye out among you /even men of honefi report ^ &c, and they chofe 
 
 Stephen A<5ls vi. 3, 5. 2. They muft firft be proved and 
 
 tried by the officers of the church, before they may officiate as 
 Deacons 5 and let thefe alfofirfl he proved^ then let them ufe the office 
 of a Deacon, being blamelefsy I Tim. iii, 10. 3. They muft heap* 
 pointed by the officers of the church to their office, and let a- 
 
 part with prayer, A£ls vi. 3, 6. Look ye out men ivhcm ive 
 
 way appoint over this buftnefs whom they Jet before the npojlles^ 
 
 and ivhen they had prayed, they laid their hands on them, 
 ^ 4. Deacons have by fcripture their work and employment ap* 
 pointed them. Their work is, to ferve tables ; (hence the name 
 Deacon fcems derived) AOs vi. 2. 3. To be an help, no hin- 
 drance in the church; called helps, i Cor. xii. 18. 
 
 5. Deacons have a divine approbation and commendation in 
 fcripture, if they execute their office well For they that have uf* 
 ed the office of a Deacon ivtll, purchafe to themjelves a good degree^ 
 and great boldnefs in the faith ivhich is in Chrijl Jefus, I Tim. iii, 
 13. Here the well adminiftration of Deaconfliip is commended 
 as producing two good effects to fuch deacons, viz. i. A good 
 degree, i. e. great honour, dignity, and reputation both to them- 
 felves and to their office ; they adorn, grace, and credit their of- 
 fice in the church -, not that they purchafe to themfelves by de- 
 fert an higher office in the church, that from Deacons they 
 fliould be advanced to be Prefbyters, as iome would interpret this 
 text. 2. Much boldnefs in the faith ivhich is in Chrijl Jejus For 
 nothing makes a man more bold than a good confcience in the 
 upright and faithful difcharge of our duties in our callings ; in- 
 nocency and integrity make brave fpirits ; fuch with great con- 
 fidence and boldnefs ferve Chrift and the church, being me» 
 that may be trufted to the uttermoft. Now where God thus a^i- 
 proves or commends the well managing of an office, he alfo di- 
 vinely approves and allows the office itfelf, and the officer that 
 executes the fame *♦ 
 
 * Againfl the office of DeacoHS, and the Divine Right thereof, 
 fourteen' obj eft ions are anfwered by Mr. S. Rutherford in hisdue right 
 of Prefbyteries, chap. 7. page 159, to i-'if. To which the reader 
 that fliall make any fcruple about the Deacon's office, is referred for 
 his further f.tisfaclion. 
 
14'2 Ihi Divine Right of Church Government Chap. XI. 
 
 Section IL 
 
 2. Of thejjij} receptacle, cr fubjeci of the pcnver of church- govern- 
 ment from ChrjJ}, viz, Chrijl^s own cjfccrs, 
 
 TOUCHING thefecond, that Jefus Chriftour Mediator hatk 
 peculiarly intrufted his own officers with the power of 
 church government : take it thus, 
 
 Jcfus Chrift our Mediator did immediately commit the proper, 
 formal, minifterial, or ftcwardly authority and power for govern- 
 ing of his church to his own church-guides as the proper imme- 
 diate receptacle or firft fubjecft thereof. 
 
 For explication of this proportion, four things are to be 
 opened. 
 
 1 . What is meant by proper, formal, minlfterial or ftewardly 
 authority and power for church-government I See this already 
 difcuiTed, Part 2. Chapters III. V. and IX. in the beginning of 
 Sc6lion 2. fo that here there needs no further addition, as to 
 this point. 
 
 2. What is meant by church guides ? By Church-guides here 
 tinderftand, negatively, i. Not the political magiftrate. For 
 though he be the Nurfe-Father of the church, Ifa. xlix. 23. the 
 keeper and avenger of both the Tables \ grnd have an outward care 
 of Rehgiofiy and may exercife a political power about f acred things^ 
 as did j^^fay Jehopaphaty Hezekiahy Jofiahy &c. yet hath he no 
 proper, inward, formal power in facred things, nor is it lawful 
 for him to exercifethefame ; 2i.'5 Kornhy Numb. xvi. K. Satily i 
 Sam. xiii. 9, to 15. Uzzah, 2 Sam. vi. 6, 7, 8. I Chron. 
 xiii. 9, 10. and King Uzzahy 2 Chron. xxvi 16, to 22. did to 
 the provoking of God ; and to their own deftruclion. But fee 
 what power is~ granted, and what denied to the civil maglftrate in 
 matters of religion, and why? Part 2. Chap. IX. SecSt. i. 2. 
 Not any ofTicerof man*s mere invention and fettingup inthechurch, 
 whether papal, as Cardinals, &c. prelatical, as Deans, Archdea- 
 cons, Chancellors, Oincials, &c. or political, as Committees, Com- 
 miflioncrs, ^cc. For who can create and inftitute a new kind of 
 offices in the church, but Jefus Chrift only, who alone hath the 
 lordly magifterial power as Mediator appropriated to him ? £ph. 
 iv. 8, ir. Rom. xii. 5, 6, 7, 8. i Cor. xii. 28. and there- 
 fore how can fuchaclsbe fufficiently excused from bold ufurpati- 
 on upon Chriffs own prerogative ? 3. Nor the Deacons them- 
 felves (though officers of Chrift's appointment, as was for- 
 merly proved ;) For their office is not to rule and govern, but to 
 
 fcrveTablcSy &c. A(Sts vi 2, 3. None of thefc are the church- 
 guides which Chrift hath committed his proper power unto. But 
 affirmatively wndcrftand all thcfe church-guides extraordinary and 
 ordinary, which Chrift hath ercc^ted in his church, vefting them 
 
Chap. XL The Divine Right of Church Government* 145 
 
 with power and authority therein, viz. Apojlksy "Prophets^ Evan- 
 gelijisy Pajlorsy and TeacherSy Governments^ or ruling eldersy men- 
 tioned together in Eph. iv. 8, II. I Cor. xii. 28. \ Tim. v. 
 17. Rom. xii. 6, 7, 8. Thefe are Chrift's own church-ofH- 
 cers, thefe Chrift hath made the immediate receptacle, and firft 
 fubjecl of the keys, or of ccclefiaftical power derived from him- 
 felf. 
 
 3. What is meant by Chrift's committing this ftewardly power 
 firft and immediately to the church -guides ? Anfw. There is, 
 I. A priority and immediatenefs of the donation of the power of 
 the keys : thus Chrift firft and immediately gave keys to his owa 
 officers, whom, Scripture therefore calls, the mimjlers of Chrijfy 
 (not of the church,) i Cor. iv. i. not firft and immediately to 
 the community of the faithful, or church, and then by the church 
 fecondarily and mediately to the officers, as her fubftitutes andde- 
 legates, a£ling for her, and not in virtue of their own power 
 from Chrift. 2. A priority and immediatenefs of defignation of 
 particular individual perfons to the office of key-bearing, and this 
 is done by the mediate intervening aft of the church-officers in fe- 
 parating of particular perfons to the office which Chrift inftitut- 
 ed \ though it is not denied but that the church or company of 
 the faithful may lawfully nominate or ele£l: individual perfons to 
 be officers in the congregation, which yet is no ad of authority 
 or power. 
 
 4. How hath Chrift committed this power of the keys to hi5 
 church guides, that thereby they become the moft proper recep- 
 tacle thereof? Anfw Thus briefly. All abfolutc lordly power 
 is in God originally : All lordly magifterial Mediatory power is 
 in Chrift dilpenlatoriiy : All official, ftewardly power is by dele- 
 gation from Chrift only In the * church-guides minifterially, as 
 the only proper fubjeft thereof that may exercife the fame lawful- 
 ly in Chrift's name : yet all power both magifterial in Chrift, and 
 
 * Some of our brethren In New Etigland obferving what confufi- 
 on necefTarily depends upon the Government which hath been praftlf- 
 cd there, have been forced much to fearch into it within this foui* 
 years, and incline to acknowledge the Prefbyters to be the fubjed of 
 
 the power without dependence upon the people -<* We judge, upon 
 
 *' mature deliberation, th?it the ordinary exercife of Government mufl 
 " be ft» In tlie Prefbyters, as not to depend upon the exprefs votes and 
 *' fuffrages of the people. There hath been a convcT.t or meeting of 
 " theminllters of th-fe parts, about this quellion at Cambridge In the 
 *' Bay, and there we have propofed our arguments, and anfwered theirs, 
 ** and they propofed theirs, and anfwered ours; and fo the point Is left 
 " to confiJcvatlon.** Mr. Thomas Parker in his Letter written frotn. 
 Ne\\^bury in New England, Decern. 17, 1643. printed l6^\. 
 
144 7*'^^^ Divine Right of Church Government, Chap- XI, 
 
 minifterial in Chrift's officers, is for the church of Chrift and her 
 cdiiication objedlively and finally. 
 
 Thefe things thus explained and ftated, we come now to the 
 confirmation of the propofition, conlider thefe arguments. 
 
 I. Jcfus Chrill committed immediately ecckfiaftical power 
 and the exercife thereof to his church-guides. Thus we may 
 argue. 
 
 Major. All thofe that have ecclefiaftical power, and the exer- 
 cife thereof, immediately committed to them from Jefus Chrift, 
 are the immediate fubjedi or receptacle of that power 
 
 For what makes any perfons the immediate fubjedl of power, 
 but the immediate derivation and commJflion of power to them 
 from Jefus Chrift, who is the fountain of all power ? 
 
 Minor. 13ut the church guides have the ecclefiaftical power 
 and the exercife thereof immediately committed to them from 
 Jefus Chrift. This may be evinced many v>^ays by Scriptures. For, 
 
 1. It is laid exprefly, Of our Authority which the Lord hath 
 
 given Its for your edification 2 Cor. 10 8. by ^w/^here wq 
 
 are to underftand church guides, for here they are fet in oppoli- 
 tion to the church-members (for edificationy) not deftru£lion of 
 (you ) Here are edifiers and edified. Now thefe church-guides 
 have authority given them, and that from the Lord, i. e, Chrift ; 
 here is their commiflion or power, not from the church or any ■ 
 creature, but from Chrift; hence the Apoftle calls church guides - 
 Tour rulers or guides in the Lordy iThef. v. 12. in the Lord, \. e. 
 by the Lord's authority and commiflion. So that church ofHcers 
 are rulers in the Lord, and the churches ruled by them ; yea ruling 
 elders being one fort of church-guides, have fuch an undoubted 
 power of governing in the the church divinely committed to 
 them, that of them it is faid, God hath fet in the church govern^ 
 mentSy 1 Cor. xii. 28. i. e. governors, the abftracH: being 
 put for the concrete : If God have fet governors in the chvrchy then 
 God vefted thofe governors with a power of governing, whence 
 they have their name of governments, 
 
 2. The keys of the kingdom of heaven, with all their A6ls, were 
 immediately committed to the church-guides, viz. to the Apoftles 
 and their fucceflbrs to the end of the world -, compare thefe tef- 
 timonies, Matth. xvi. 16, 19, and xviii. 18, 19, 20. John 
 XX. 21, 22, 23. with Matth. xxviii. 18, 19, 20. therefore 
 confequently Ecclefiaftical power was committed immediately 
 V.nto them as the lubjefl thereof. For, By the kingdom of heaven 
 here wo are to underftand (according to the full latitude of the 
 phrafe) both the kingdom of Grace in this world, and of Glory 
 in the world to come j binding and loofng both in earth and in hea^ 
 vrn^ upon the right ufe of the keys, being here tiae privileges 
 
 promifed to church-gmdes ; and by kingdom of' heaven on earth, 
 
 underftand the whole viable church of Chrift in the earth, not 
 
G^ap. Xl.The Divine Right of Ctichh Co^eYnMirtt. t4^ 
 
 only forrie fingle congregation. By keys of the king'ddfft of heaven^ 
 thus appi*ehend, Chrift promifeth and giveth not the Sword 6f 
 the kingdonty any fecular power ; nor the fcepter of the hingdomy any 
 lovereign, lordly, magifterial power over the church. But the 
 hySy isfc. I. e. a ftewardly, Minifterial powei*, and their a£ts> 
 binding and loo/ing,* i. e. i*etaimr.g and remitting fns cti earth (as iii 
 John it is explained j) opening and fliutting afe proper a6ts o^ 
 keys ; binding and looling but metaphorical, vit. a fp^ech bor- 
 rowed from bonds or chains wherewith mens bodies are boundf 
 in prifon or in captivity, or from which the body Is loofed : we 
 are naturally all under lin, Rom. v. i2. and therefore liable to 
 death, Rom. vi. 23. Now fins are to the Toul as bonds and. 
 cords, Prov. v. 22- The bond of iniquity, Ac1:s viil. 'Xi and deatH 
 with the pains thereof, are as chains, 2 Pet. ii. 4. Jude 6. m. 
 hellasina prifon, i Pet* iii iq. the f emiffion or retaiiiing' of 
 thefe fins, is the loofing or the binding of the foul under thef^ 
 cords ami chains. So that the keys themfelvfeS are not itiateriat 
 but metaphorical ; a metaphor from Stewards in great mens Hbuf- 
 es, kings houfes, ^c» into whofe hands the whole truft and' or- 
 dering of houfhold affairs is committed, who take in and cafl bu£ 
 fervants, open and fhut doors, t3*c, do all without controul of 
 any in the family fave the maflier of the family. Such, in the 
 Hebrew phrafe, are faid to be Over the hoife^ Gtn, xliii. lS» Ifa^ 
 x^ii. 15. 2 Kings xviii. 18. and the keys of the houfe are Com- 
 mitted to tlicm as. a badge of their povVer^ So that when God 
 threatens to put Shebna out of his office ih the King's hoiife, 
 and to place Ehakim, fon of Hilkiah, in Ills room, lie. faith, I 
 nvill commit thy government into his hand — ; ^ -and (he tey of th'i 
 houje of David will I la^ upon hii fmddh'y Ila. xiii. 21, i.io 
 parallel that phrafe, and the go'VernineHt fiall he Upon hit fjoiildef^ 
 Ifa. ix. 6. Hence, as key is in the Old Teftament ufed for 
 ftewardly power and government, Ifa. xxii. 21, 22. (only twice* 
 properly. Judges iii. 25. i Chron. ix. 27.) fo in the New Tefta- 
 T^QVityhey is always ufed metaphorically, to dendte pdwer, arid 
 that about eccleliafticals or fpirituals, viz. in Matth. xvi. 19. 
 Luke xi. 52 Rev. i. 18. and iii. 7; and ix. t, ahd XX. i. Sc^ 
 \\i'\'i Keysy Stc. are metaphorically the ordinances which Chrill! 
 hath inftituted, to be difpenfed in his church, preaching iht 
 word, adminifirations of the feals and cetifurer^ : for it is not faid 
 h'eyy but i^x, which comprehehdeth them all: by the fight ufd 
 cpf Which both the gates of the church here, arid cf heaven here- 
 after, are opened or Ihut to believers oi* unbelievers •, and Chrill: 
 promifing or giving thefe leys^ to Peter and tfie ap'ofiles, ahd -their 
 fuccefTors to the' end of the luorld'y Matth. xrvlii. 20. doth irftmf^ 
 and invert thetn v/ith power and authority of difpeniing thefe or-^ 
 dinimces' for this end, and fo makes thtvA fewaf'ds in his houfd 
 of thfe'myderieiof Gbd^ I Cori ivj i. {o that vre'raay coilClude'j 
 
 T 
 
146 The Divine Right of Church'Go'"ernn:e fit. Chap. XI. 
 
 Concluf, Therefore the church-guidcs are the Immediate fub- 
 je6t and receptacle of that ecclefiaftical power, and of the exer- 
 cife thereof. 
 
 Arg. II. Jefus Chrlft our Mediator did inftitute ecclefiaftical 
 offices for church-government under the New Teftament before 
 any Chriftian church under the New Teftament was gathered or 
 conftitutcd. Therefore thofe perfons that were intrufted with 
 thofc oiliccs muft needs be the firft and immediate receptacle or 
 fub!e<ft of the power of the keys. Thus we may argue. 
 
 Alajcf. All thofe, whofe ecclefiaftical offices for church-go- 
 vernment, under the New Teftament, were inftituted by Chrift, 
 before any formal villble chriftian church was gathered or confti- 
 tutcd, are the fiift and immediate receptacle or fubjedt ofthe 
 power of the keys from Jefus Chrift. 
 
 Mbicr. But the ecclefiaftical offices of Chrifl's own officers for 
 j^overning of the church, now under the New Teftament, were 
 inftituted by Chrift before any formal vifible Chriftian church was 
 gathered or conftituted. 
 
 Concluf. Therefore Chrift^s own officers for governing of the 
 church now under the New Teftament are the firft and immedi- 
 ate receptacle or fubjecSt of the keys from Jefus Chrift. 
 
 The Major propofttion cannot reafonably be denied, and may 
 be further cleared by thefe confiderations, viz. 1. That the 
 church oflices for church-government under the New Teftament 
 are in their own nature intrinftcally offices of power. The apof- 
 tle ftiles it powery or authority ^ which is given to thefe officers by 
 the Lord i '2 Cor. x. 8. and xiii. 10. The keys of the kingdom of 
 heaven are committed to them, Matth. xvi 19 and keys import 
 a ftewardly power : compare Matth xvi. 19 and xviii. 18 John 
 XX. 21. 23. with Ifa. xxii. 21, 22. Materially, the acts and ex- 
 crcife of thefe officers are a(Sts of power, ^is binding, looftng, &c. 
 Matth. xviii. 18. not only preaching, Sec. hut exccimnunicating, is an 
 UiTt of power, i Cor. v. 4. Ablolving the penitent, and confirming 
 
 him again in the church's love, is an acSl of power : to confirm 
 
 icve unto him, i. e. authoritatively to confirm, &:c. as the word fig- 
 nifies, 2 Cor. ii. 8. Formally, thefe a6ls are to be done as a£ts 
 of power, in Chrift's name, and by his authority, Matth xxviii. 
 19. I Cor. V. 4. Now if thefe offices be in their own nature 
 offices of power, confequgntly they that have fuch offices con- 
 ferred upon them by Chrift, before the Chriftian church had 
 being or exiftcnce, they muft needs be the firft and immediate 
 recipient fubjcct of the power, of the keys from Chrift. 2 Either 
 thofe church-ofiicer5, whofe offices were inftituted before the 
 Chriftian church was conftituted, muft be the firft {\\\)]tCt of the 
 power, 5:c.orfome others If any other, then, i. Either hea- 
 thens, or he-athen magiftrates, who are out of the church ; but 
 both tlicfc were abiurd to grant ; for then they that are not fo 
 
Chap. XL ^he Divine Right of Church Government, 147 
 
 much as church-members fhould be church-governors, and the 
 church be ecclcfiaftlcally judged by them that are without. 2. 
 Or the firft fubje£l of this power was the Chriftian church itfclf 
 before it had exiftence ; but that were notorloufly abfurd ♦, and 
 befides thefe, no other can be imagined, but the church-officers ; 
 therefore they muft needs be the firft fubjecSt of the power of the 
 keys. 
 
 The Minor proportion (viz. But the ecclcfiaftical offices of 
 Chrift's own officers for governing of the church now under the 
 New Teftamient were inftituted by Chrift before any formal vifi- 
 ble chriflian church was gathered or conftituted) is fo evident ia 
 the current of the New Teflamenr, that it needs little confirma- 
 tion. For, I. The church-offices under the New Teftament, as 
 apoftlefhip, paflorfhip, &:c. were inftituted by Chrift either be- 
 fore his death: compare thefe places together, Mark iii. 13,, 14, 
 &c. Luke ix. i, ^cc, and x. i, 2, &c. John xx. 21, 22,23, 
 Mat. xxviii 18, 19, 20. or prefently upon his aicenfion, Eph. iv, 
 8, II, 12, &c. Adts ii. I Cor. xiii 28. Now no formal chrif- 
 tian church was conftituted and gathered till the feaft of Pente- 
 coft and afterwards : Then, after the apoftles had received the 
 gifts of the Holy Ghoft, &c. Acts ii. great multitudes of Jews 
 and Gentiles were converted to Chrift, and being converted, in- 
 corporated and afTociated themfelves into churches, as the hifto- 
 ry of the A£ts, chap. ii. and forward, evidenceth abundantly. 2, 
 Church-officers, under the New Teftament, are for the calling and 
 gathering men unto Chrift and to his body myftical •, and for ad- 
 mitting of thole that believe into that one body. Mat. xxviii. i^y 
 19. I Cor. xii 28. And is not he that calleth, before them 
 that are called by them : they that baptize, before the baptized } 
 and they that gather the churches, before thofe churches which 
 they gather ? May we not hence conclude, Therefore^ &c. 
 
 Arg, III. The names, titles, and other denominations purpofe- 
 ly and peculiarly given to the church-guides in fcripture, gene- 
 rally do bear power and authority engraven upon their foreheads : 
 Therefore^ they are the proper immediate and only fubje^ts of ec- 
 clefiaftical power. Thus we may argue: 
 
 Major. All thofe perfons in the church, that have fuch names, 
 titles, or denominations given to them peculiarly in the Icriptures 
 by the Spirit of Chrift, as generally have authority and power 
 engraven upon them in reference to the church, are the immedi- 
 ate and only proper fubje^ts of ecclefiaftical power. 
 
 Minor. 13ut Chrift's officers in the church have fuch names, ti- 
 tles or denominations given to them peculiarly in the fcriptures by 
 the Spirit of Chrift, as generally have authority and power en- 
 graven upon them in reference to the church. 
 
 Concluf. Therefore Chri{\'s own officers in the church are the 
 
148 Ihe P'lvhie JFtight cf Church Govermutit, fiJhap. Xf; 
 
 proper, immediate and only fubj^as or receptacles oi ecclefi^fti- 
 cal power. 
 
 This Major propofition muft be granted. For, i. Is not tj;iis 
 ^he Holy Ghoft's f.imiliar and ordinary manner in fcriptm-e, tp 
 give titles and denominations, which arc apt, pertinent, figAifi- 
 cativc and inflru^ing both to others and themfelves that h4v^ 
 fuch denominations conferred upon them ? As in the family, the 
 hufband is called the head cf the ivife^ i Cor. xi. l>ecaufe he is to 
 oovern, flie is to be fubjea : the wife is called an help meet, 3cc. 
 Gen. ii. to teach the wife her duty, to help his good and comfort 
 every way, to hinder it no way. So in the common- wealth, rnagi- 
 ftrates are called heirs of rejlralnt, to put men tojljamcy Judges ^vjii, 
 7. becaufe they are to retrain diforders, fhame evil-doers : liiigh^ 
 er powers, to teach others fiibjcclion to them, Rom. xiii. i. A^ 
 ordifumce of manor human cveatlcii, I Pet. ii. 13. becaufe though 
 magillracy in general be an ordinance of God, yet this or that 
 fpecial kind of magiftracy, whether monarchical, ariftpcratical, 
 
 fee. is of man- Thus in the church ; the church is called 
 
 'Chrjjl^s bodyy Ephef. iv. 12, to (hevy Chrift's headihip, the church's 
 fubjeiSlion to Chrift ; and their near union to pne another. 
 ChrilHans are called metyibers, Rom. xii. i Cor. xii. to teacU 
 them mutual love, c^re, and ferviceablenefs to one another. Mi- 
 nivers are called ambajpidors cf Chrifty 2 Cor. v. ' Angels of ih 
 churches, Rev. ii, to teach them to be faithful in their offices, and 
 others to refpe£l them for their offices : Salt of the earth, Matth. 
 V. 13. becaufe they arc to feafon others fpiritually : Stars, Rev. i. 
 becaufe they are to ffiine forth for the enlightening and guiding 
 of others. Sec. 2. If this propofition be denied, then to what 
 end are fuch Names and Denominations, importing authority ge- 
 jierally given by the Spirit of God to fome fort of perfons only, 
 and not to others ? Is it for no end .'' That would be a dangerous i 
 charge upon the Spirit of Chrift. Is it for any end I Then what ! 
 other can be imagined, than to fignify, hold forth, and inftru6t 
 both themfelves and others in their duties, and to diftinguifix 
 them that are vefted with authority iii the church, from theni 
 that are not ? ^ ' 
 
 The Major Propofition (viz. But Chri(l's own o|Hcersiiithe church 
 have iuch niimes, titles, or denominations given to them peculi- I 
 arly in the fcripturcs by the Spirit of Chrift, as generally have - 
 authority and power engraven upon the^ri in reference to the 
 church; may be evinced, i. By induction of particular names at- 
 tributed to Chrift's officers, a. By a denial of them, or the like, 
 to any other members of the church * 
 
 I . By induction of particular titles or denominations attributed 
 toCliiift'.^ officers, which generally have power and authorit]^ 
 palpiibly tiigiavcn upon them: ;yea, the fell-farpe names are 
 ^iven to them, Dy which not only heathen writers, but alfo thq. 
 
Chap. Xi. 7h£ Divine Right ^f Chtrth Govefymjefif, 149 
 
 Greek verfion of tke Old Teftament by the Septuagint, and thte 
 very original of the New Teftament are wont to give to political 
 officers, to exprefs their political authority, power, and govern- 
 ment :) as for inftance. 
 
 1. Prefoyter or elder y is afcribed often to Clirift*s church-offi- 
 cers, as in Acls xlv. 23. and xv. 2, 4. and xx. 17. i Tim. v. 
 17. Tit. V. I Pet. V. I. This fame word is afcribed to niters 
 
 political, to elders in the gate, by the Septuagint, in Judges viii. 
 14. Ruthiv. 2, 3. —2 Sam. v. 3. i Chron. vi. 3, 
 
 2. Overfeer or Blpop^ noting authority and power in having 
 the charge and over-fight of the flock, is afcribed to church-of- 
 ficers in A(ftsxx. 28. Phil. i. i. \ Tim. iii. 2. Tit. i. 7. TJiis 
 fame word is ufed by the Septuagint, to denote the power of the 
 civil magiftrate, to whom the care and overfight of the common- 
 wealth is committed, Numb. xxxi. 14. Judges ix. 28. 2 Kings 
 xi. 15. 
 
 3. Guidey Leader y ConduBsr, Captaifty Governor , fignlfies them 
 all, and is given to church-ofiiccrs, as contradiftindt from the 
 church and Saints, Heb. xiii. 7, 17, 24. It is alfo attributed t6 
 civil rulers to fet forth their power, in Deut. i. 13. Micah iii. 9, 
 n. 2 Ghron. V. i. Ezek. xliv. 3. and xlv. 7 Dan. iii. 2. 
 Acts vii. 10. This very word govertwr, is attributed to Chrift 
 himfelf, — out of theejlmll come forth a Governor, ibatfljall rule [ot, 
 
 feed) my people Ifrael, Matth. ii. 6. 
 
 4. Steward, difpenfer. Stewards of the myjleries of God, is th6 
 ^itle given tominifters, l Cor. iv. i, 2. Steward of God, Tit. i. 
 7. l^h at faithful and %vife flevjard, "whom his Lord fh all make rti" 
 Icr over his houfhold, &c. Luke xii. 42. This alfo is a title of 
 power given to them that are fet over families, as Gal. iv. 2. he 
 IS under tutors and flewards. And to them that are fet over ci- 
 ties — as R6m. xvi. 23 Erajlus the Jkward (or as we render it, 
 the chamberlain) of the city faluteth you- 
 
 5. Faflor is afcribed to Chrift's officers, Eph. iv. ii. andfome 
 Pajlors and Teachers, They govern the church as the Ihepherd 
 his fiock, feeding, ruling them as well with the Ihepherd's ftaif, 
 as with food. This term is fometimes given to civil magifirates, 
 Ifa. xliv 28. Micah v 5. fometimes to Chrift the great ihep- 
 herd of the flieep, i Pet. v. 4 noting his authority, Mat. xxvi. 
 31, John X. 2, II, 14, 16. Heb. xiii 20. i Pet. ii. 25. fome- 
 times to God himfelf the fuprerae Ruler of the world, Pfal. 
 Ixxx I. 
 
 6. Governments^ a denon.ination given to ruling elders, i Cor. 
 xii. 28. as hath been proved. Sect, i of this Chap. A meta- 
 phor from mariners or pilots, that fteer and govern the fliip :" 
 tranflated thence, to fignify the power and authority of church- 
 governors, fpirltuul pdois, {leering the iliip or ark of Chrift*3' 
 
I CO The Divine Right of Church Govtrnment. Chap. XI. 
 
 church. This word is ufed alfo by heathen authors, to fignify 
 political governors*. 
 
 7. Ruler i I Tim. V, 17. Let the elders that rule ivell—TivA, He 
 that rule thy Rom. xii. 8. and Your rulers in the Lord, i Thef. v. 
 12. viz. not only in the fear of the Lord f, nor only, in thofe 
 things that appertain to God's v/orfhip % y but alfo, in the Lord 5 
 i. e. who are over you, to rule according to the will of the Lord }, 
 even by the Lord Chrift's power and authority derived to them. 
 
 Now thefe names are among heathen authors afcribed to rulers 
 
 of cities, armies and kingdoms **. 
 
 By thefe among other titles given to Chrift's officers in fcrip- 
 ture, he that runs may read a plain authority and power inftamp- 
 ed on them in reference to the church *, and confequently on them 
 that are thus denominated, unlefs they be applied to them im- 
 properly, unfitly, abufively : which we fuppofe no fober, intelli- 
 gent reader dare affirm. 
 
 2 By a denial of thefe and like titles to the whole church of 
 Chrift, or to any other members of the church whatfoever, be- 
 iidcs church-officers. For where can it be fliewed in all the book 
 of God, that in this fenfe, either the whole church or any mem- 
 bers thereof befides officers, are ever ftiled, Pr^jbytersy Bilfjops, Go» 
 verncrsy Stewards of Gody or of the myjleries ofGody Pajlors, Govern-- 
 mentsy cr Rulers ? The greateft factors for popular government, 
 muft let this alone for ever. Thus, from all that hath been faid, 
 we need not fear to conclude, 
 
 Ccncluf, Therefore Chrift's own officers in the church, are the 
 proper, immediate and only fubjects or receptacles of ecclefiafti- 
 cid power. 
 
 Arg, IV. The relations which Chrift's officers have unto his 
 Church, imply and comprehend in themfelves Authority and 
 Power in reference to the church, and therefore they are the 
 proper fubjefls of ecclefiaftical power. Thus we reafon. 
 
 Major. Whofoever they are that peculiarly ftand in fuch re- 
 lations to the church of Chrift, as imply and comprehend in 
 themfelves authority and power for governing of the church, 
 they are the only fubje<rt of ecclefiaftical power. 
 
 This propolition is evident *, for, otherwife to what end are 
 thofe peculiar relations to the church which comprehend govern- 
 ment in them, unlefs fuch as are fo peculiarly related be the only 
 fubje^ls of government? Shall , all thofe relations be mere 
 names and fliadows ! or ftiall others in the church be counted 
 the fubjedt of this authority and power for church government. 
 
 * Vid. Hen. Steph. Thef. L. Grarq. in verb. f Pifcator. 
 X Bcza. J Zanch. in I0C9. " ** Vid. Hen. Steph. Thef. ad verb. 
 
Chap. XT. The Divine Right of Chunh-Governmettt. i^t 
 
 that have no fuch relations to the church at all implying any 
 fuch power ? 
 
 Minor, But the officers of Chrlft peculiarly ftand In fuch re- 
 lations to the church of Chrift as imply and comprehend in them- 
 felves authority and power for the government of the church. 
 
 This afTumption or minor proportion will be evident, by a due 
 induction of fome of their particular relations that have fuch pow- 
 er inftamped on them ; as for inftance, Chrift's officers ftand in 
 thefe relations of power to the church and people of God, 
 
 1. They are pajlors, Eph. iv. ii. The church is the ^^^i, John 
 X. 1 6. I Cor. ix. 7. ^ock, A(fbs xx. 28, 29. i Pet. v. 2, 3. 
 Hath not xh^paflor power to rule and govern his Jloch ? 
 
 2. Tliey are Stenvards* Who is that faithful and wife Steward P * 
 Luke xii. 42. Stewards of the myferies of God y i Cor. iv. i, 2. 
 Stewards cf God, Tit i. 7. The church and people of God are 
 the Lord's Houfhold, over which thefe Stewards are fet, &c. Luke 
 xii. 42. God's houfe, i Tim. iii. 15. Heb. iii. 6. Have not 
 Stewards power to govern and order thofe families over which 
 they are fet, and wherewith they are entrufted ? Gal. iv. i. 
 
 3. They are Bijhops or Overfeers, Phil. i. i. i Tim. iii. 2. Tit. 
 L 7. The church and people of God are that charge which the 
 Lord hath committed to their infpe^lion, Over which the Holy 
 Ghnfl hath made you overfeerSy A6ls xx. 28. Have not Ovsrfeers 
 power over that which is committed to their infpeElion ? 
 
 4. They are catechizers, and Teachers^ Rom. xii 7, 8. Eph. 
 iv. ' 1 1. The church and people are catechizedy Gal. vi. 6. taught. 
 Hath not he that caiechizeth power for government of him that is 
 catechized. He that teacheth^ of him that is taught, 
 
 5. They are co-workers with God, i Cor. iii. 9. 2 Cor. \u 
 I. ArchitcElSy builders y &c. i Cor. iii. lo. fome of them laying 
 the foundationy others building thereupon. The church and people 
 of God, are God's building, Te are God's buildingy i Cor. iii. 9. 
 Have not builders power of difpofing and ordering aiFairs apper- 
 taining to the building ? 
 
 6. Finally, to add no more, the officers of Chrlft in the 
 church are not only as Nurfes ; we were gentle among youy even as a 
 Nurfe cheri/heth her childreny i Thef ii. 7. and as mothen. My lit' 
 tie children, of whvm I travail in birth again. Gal. iv. 19. but alfo 
 Qs Fat hers, i Thef. ii. 11. i Cor. iv. 15. fpiritual fixthers in 
 Chrift: and the churcii and people of God, they are the /^//j- and 
 daughitrSy the fpiritual babes .nd childreny begotten, brought 
 forth, and nurfcd up by them, i Thef. ii. 7, ii. Gal. iv. 19. 
 and have Fathers no authority nor power of govcrnmcuc over their 
 children? fee Eph. vi. i, 2, 3. i Tim. iii. 4 
 
 Thus Chrift's^officers ftand in fuch rela ions to the church as 
 do evidently carry power of government ilong with them \ but 
 where are any other members of the churc , belldes officers, ftat- 
 €d in fuch relation, of PaJlwSf Stewards^ Overfecrsy Catechizers^ 
 
ija The Divine Right of Church»G<ivernrmnU Cikap. XII 
 
 BnilderSi Hu/bafidtnefifNurfeSi Mothers 2iKi<X- Fathers y t?o the churc&t 
 of God and members of Chrift, that can be evidenced by the: 
 Scriptures ? why may we not then clearly conclude, 
 
 Coju'lnf. Therefore the ofHcers of Chrift are the only fubjc£V$i 
 of eccleliaftical power. 
 
 Argum. V. The many divine commands and Impofitioiis of du- 
 ties of obedience, fubmiffion, fubjection, &c. upon the church' 
 and people of God, to be performed by them to Chrift's oiRcers,- 
 and that in reference to their oifice, do plainly proclaim the offi- 
 cers of Chrift to be the proper receptacle and fubject of authority 
 and power from Chrift for the government of his church* Thus"^ 
 it may be argued. 
 
 Major. Whatfoever perfons they are to whom the church and 
 people of God are peculiarly bound by the commands of Chrift, 
 to perform duties of obedience and fubjection, and that in refer- 
 ence to their ofHce in the church, they are the only lubje<^s of 
 authority from Chrift for the government of his church. 
 • This propolition needs no proof, unlefs we will be fo abfurd as- 
 to fay, that the church and people of God are peculiarly obliged' 
 by Chrift*s command to obey and be fubject to them, that yet 
 have no peculiar authority nor power over them, and that in re-- 
 ference to their ofHce in the church. 
 
 Minor, But the officers of Chrift are thofe to whom the churth 
 and people of God are peculiarly bound by the commands of 
 Chrift to perform duties of obedience and fubjection, and that in 
 reference to their office in the church. 
 
 This affiimption, or minor propofition, may be evidenced, i. 
 Partly by induction of fome particular inftances of Chrift's com- 
 mands,whercby the church and people of God are bound to per- 
 form' duties of obedience and fubjecStion to the officers of Chrift, 
 in reference to their office in the church. 2. Partly by a denial 
 of the like commands in reference to ail others in the church, ex* 
 cept the officers of the church only. 
 
 Touching the firft, viz. the inftances of fuch commands, con- 
 lider thefe following. The church and people of God arc com- 
 manded, 
 
 1. I o know their rulers. WehefeethyoUybrethretTytohmivtheni' 
 tfjat labour among you y and are over y!^u tn the Lcrdy I Thcf. v. 12'. 
 *To knoiUy i. e. not limply and merely to know, but to acknow^ 
 ledge, accept, and approve oi them as fuch rulers over you in the' 
 Lord. This teaches lubjc£tlon to the* office of ruling-. 
 
 2. To love them exceedingly for their worths fake, eflhm- fheM^ 
 rapcrahitndtintfy in love fir their ivcrks fihe^ I Thef. V-. I3. fbi*^ 
 what work ? viz. both labouring andrulini;, mentionied'ver: 12/ 
 If they muft love them fo exceed iirgly for ruling. ovcf'tfietfiS nitift 
 they not much more be obedient to this rule ? 
 
 3. To count them worthy of' dourbie^* honotir in refefencee' t*' I 
 
Chap. XI. The Divine Right of thurch-Oovernmetit, 1 53 
 
 their wcU-rurmg. Let the Elders that rule well he counted tucrthy of 
 double honour i efpedally • — «l Tim. v. 27. whether we take 
 douhle honour here for reverence, or maintenance, or both ; yet 
 how can we efteem the Elders ruling ivell, nvorthy of double ho" 
 noury without fome fubmiffion to their rule? 
 
 4. To obey them that are their rulers and governors. Obey ye 
 your Rulers y' er Governors — Heb. xiii. 17. where the word 
 
 Obey ye, doth not> (as fome dream) fignify a perfuafion, but obe- 
 dience •, and in this fenfe it is commonly ufed, not only in profane 
 Authors, but alfo in the holy Scriptures, as James iii. 3. Gal. iii* 
 
 5. Finally, to fubmit and be fubordirtate unto them: The 
 church and people of God are charged to fubmit unto them. Obey 
 your Governors, end fubmit ye, Heb. xiii. 17. The word properly 
 notes a fubmiffive yielding without oppofition or refiftance ; yea it 
 fignifies intenfe obedience. They muft not only yield, but yield 
 with fubje^ion and fubmifHon, which relates to authority. They 
 are alfo charged to be fubordinate to them, Likewi/e, ye younger^ 
 
 fubmit your felves to the elders, I Pet. v. 5. i. e. he ye fubordinate (it is 
 a Military term,) viz. be ordered, ranked, guided, governed, 
 difciplined by them, as Soldiers are by their commanders. The 
 word Elders here is by fome taken only for elders in age, and not 
 in oJfHce. But it feems better to interpret it of elders in office 3 
 and the context well agrees with this; for the Apoftle having im- 
 mediately before charged the ruling-preaching-prefbyters with 
 their duties towards their flock, ver. i, 2, 3, 4. here he feems 
 to enjoin the ruled flock (which commonly were younger in age 
 and gifts) to look to their duties of fubje<Stion to their elders in 
 office. 
 
 Touching the fecond, viz. the denial of like commands, and 
 upon like grounds to all others in the church, except . to 
 the church officers only : where can it be evidenced in all the 
 Scriptures, that the people of God are commanded to know, 
 to efteem very highly in love, to count worthy of double honour, 
 to obey, and fubmit themfelves to any perfons in the church, 
 but to the ruling officers thereof in reference to their office, and 
 the due execution thereof ^ 
 
 Now feeing the church and people of God arc peculiarly ob- 
 liged by fo many commands of Chrift, to perform fuch duties of 
 fubjedtion and obedience to the officers of Chrift, may it not be 
 concluded, 
 
 Therefore the officers of Chrifi are the only fubje^ls of autho- 
 rity from Chrift for the government of his church ? 
 
 Argum. VI. Finally, the directions touching Rule and Go- 
 vernment in the church; the encouragements to well ruling by 
 commendations, piomifes, rewards, together with the contrary 
 deterring difcouragements from ill ruling, by difcommen Jatioub, 
 
154 n^ Divine Right of Church'Govertiment, Ghap. XI. 
 
 threats, t^c. being ipecially applied and appropriated by the word 
 of ChriH:, unto Chrift's officers, very notably difcover to us, 
 that Chi-ift's officers are the only iubje(fls of power from Chrift 
 for the government of his church. Thus it may be argued, 
 
 Major. Whatfoever perfons in the church have dire£lion§ fpr 
 Church-government, encouragements to well ruling and difcou- 
 ragements from ill ruling, particularly and peculiarly applied unto 
 them by the word of Chrift ; they are the only fubje£ts of power 
 from Chrift for the government of his church. 
 
 This propofition is evident : For, i. How fhould it be confif- 
 tent with the infinite wifdom of God, peculiarly to apply unto 
 them dire<Slions about ruling and governing the church, that are 
 not the only fubjedts, in whom the power of government is en- 
 trufted by Jefus Chrift ? 2. Ho\y can it ftand with the juftice of 
 God, to encourage them only unto well ruling, by con^mendati- 
 ons, promiies, rewards, &c. or to deter them from ill governing 
 by difpraifes, threats, 3cc. &c. to whom the power of govern- 
 ment doth not appertain, as to the only fubje^ts thereof? 3. What 
 ftrangeapprehenftons and diftradlions would this breed in the hearts 
 of Chrift's officers and others, ftiould thofe that have not the 
 power of church-government comniitted to them by Chrift, be 
 yet directed by his word how to govern, encouraged in govern- 
 ing well, and deterred from governing ill ? 
 
 Minor, But the officers of Chrift in the church have direftlons 
 for church-government, encouragements to well ruling, and dif- 
 couragements from ill ruling, particularly and peculiarly applied 
 unto them by the word of God. 
 
 This alFumption or minor propofition may be cleared by divers 
 Scriptures according to the particular branches thereof, viz. 
 
 I. Diretftions for church-government are particularly applied 
 by the word of Chrift to his own officers : as for inftance. They 
 arc dire£ted to bind and loofe — to remit and retain ftns on earthy ; 
 Matth. xvi. 19, and xviii. 18. John xx. 21, 23. To judge 
 them that are nvithin the church, vot ivithouty I Cor. v. 12. Not to 
 Lord it, domineer, or over-rule the flock of Chrifl;, I Pet. v. To 
 rule -well^ i Tim. v. 17. To rule nvith diligence, Rom. xii. 8. 
 To lay hands fuddtnly on no man, neither to be partakers of other 
 men s ftns, but to keep tkemfelves pure, I Tim. v. 22. Not to prefer 
 one before another, nor do any thing by partiality y I Tim. V. 21. To 
 rebuke them that fin, before all, that others alfo 7nay fear, i Tim. v. 
 20. To rejeH an Heretick after once or twice admonition, Tit. iii. IQ. 
 To ufe the authority that is given them from the Lord, to the edifica* 
 tion, rot to the dcflruBion of the church, 2 Cor x. 8. and xiii. 10. 
 with divers fuch like rules fpecially directed to Chrift's officers. 
 
 2. Encouragements to well rulingarepeculiarlydire<^ed to Chrift's 
 officers. For, i. They are the perfons fpecially commended in that 
 refpca, w:H ruling, 1 Tim. v. 17. Good and faithful Steward, 
 
Gh^. Xt, Ihe Divine Right of Church Government, 15? 
 
 'Luke jrii. 42. The angels of the churches are praifed for their 
 good government Rev. ii. 2, %y 6. and vcr. 18, 19. 2. They 
 are the perfons to whom the promifes, in reference to good go- 
 vernment, are dIreOed, as Matth. xvi. 19. and xviii. 18, 19, 
 26. John XX. 21, 23. Matth. xxviii. 19, 20. Luke xii. 42 
 43, 44. I Pet. V. 4. 3 They are the perfons whom the Lord 
 will have peculiarly rewarded, now with douh/e honour, 1 Tim. v. 
 17. hereafter with fW/^/ir ^/pf)', i Pet, v. 4. 
 
 3. Diicouragemelits, deterring from ill governing, arc alfo fpe- 
 cially applied to Chrift's officers, whether by way of difpraife or 
 threats, &c. Rev. ii. 12 14. 15, 16. and ver. 18, 20. 
 
 Now if, I. Rules for church government, 2. Encouragements in 
 Reference to well-ruling, and, 3. Difcouragement in reference to 
 ill-ruUng,be fo peculiarly directed by the word of Chrift to his own 
 officers, we may conclude. 
 
 Therefore the officers of Chrift in the church are the only fub- 
 je£l:<? of power from Chrift for the government of his church. 
 
 OhjeH. But the * church of a particular congregation fully fur- 
 niflied with officers, and rightly walking in judgement and pence, 
 is the fir ft fubjecSt of all church authority, as appears frOm the 
 example of the church of Corinth in the excommur-ication of the 
 
 inceftuoiis Corinthian, i Cor. v. i to 5 Wherein it appears, 
 
 that the prefljytery alone did not put forth this power, but the 
 Brethren alfo concurred in this fentence with fome a6l of power 
 (viz, a Negative power:) for, 1. The reproOf, for not proceeding 
 to fentence fooner, is diredled to the whole church, as well as to 
 the prcfbytery. They are 3II blamed for not mourning, &c. i Cor. 
 V. 2. i The command is directed to them all, when they are 
 gathered together, [and luhat is thai but to a church meeting ?) to 
 proceed againft him, i Cor. v. 4, 13. 3. He declareth this avSt of 
 theirs, in putting him out to be a judicial a6l, ver. 1 2. 4. L^pon hi^ 
 repentance the Apoftle fpeaketh to the brethren, as well as to their 
 elders, to forgive him, 2 Cor. ii. 4, to 10. Conlequently Chrift's 
 church-officers are not the peculiar, immediate or only fubjedt of 
 the power of the keys, as hath been afTerted. 
 
 AnfiA) L As for the main propolltion ailerted in this obje£cion, 
 fomething hath been formerly laid down to fliew the unloundnefs 
 of it. See Chap. x. near the end. Whereunto thus much mny 
 beiuperaddcd. i. What neceffity is there that a particular con- 
 gregation fhould be fully furnifhed with officers, to make it the 
 fubje<Sl of all church authority ? For Deacons are one fort of offi- 
 cers, yet what authority is added to the church by the addition of 
 Deacons, whofe office it is only to fervc Tables, A^ts vi. not to 
 
 * ^r. Jo; Cotton's keys of the kingdom of h'caven, Chap, vu, 
 in propof. 3. page 44, 45, 46. 
 
156 The Divine Right of Church Government, Chap. XL 
 
 rule the church ? or if the church have no Deaconsi as once it 
 had not, Adts i. 2. and before that, all the time from Chrifty 
 wherein is fhe maimed or defe<ftive in her authority ? 2. If the 
 church, fully furnifhed with ofiiccrs, yet walk not in judgement 
 and peace, then in fuch cafe it is granted, that a particular con- 
 gregation is not the firft fubje6t of all church authority : Then d 
 congregation that walks in error or hercfy, or paflion, or pro- 
 fanenefs, all which are contrary to judgement ; and that walks in 
 divifions, fchifms, contentions, &c. which are contrary to peace, 
 lofeth her authority. Stick but clofe to this principle, and you 
 will quickly lay the church authority of moil independent congre- 
 gations in the duft. But who fliall determine whether they walk 
 in judgement and peace, or not ? Not themfelves ; for that were 
 to make parties judges in their own cafe, and would produce a 
 very partial fentence : Not fifter-churches ; for all particular 
 churches, according to them, have equal authority, and none may 
 uiurp one over another : Not a prefbyterial church, for fuch they 
 do not acknowledge. Then it muft be left undetermined, yea 
 undeterminable (according to their principles-) Confequently, who 
 car .11 when they haveany authority at all. 3 Suppofe the con- 
 gregation had all her officers, and walked in judgement and peace 
 alfo, yet is fhe not the firft fubjedV of all authority ; for there is a 
 Synodal authority, beyond a congregational authority, as confef- 
 led by Mr Cotton *. 
 
 II. As for the proofs of this proportion aflerted here, they 
 fecm extremely invalid and unfatisfying. For, 
 
 The inftance of the church of Corinth excommunicating the 
 inceftuous perfon, will not prove the congregation to be the firft 
 fubji6l of all church authority: i. Partly, becaule the church of 
 Corinth was a prefbyterial church, having feveral congregations 
 in it (as hereafter is evidenced. Chap, xiii ) now to argue from 
 the authority of a prefbyterial church, to the authority of a con- 
 greLational, affirtnatively, is not cogent. 2. Partly, bccaufe here 
 was but two adts of power mentioned in this inftance, viz. cafting 
 out, and receiving again of the inceftuous perlon j ftippofe the 
 communitv had joined the prefoytery in thefe two adls (which 
 yet is not proved,) will it follow therefore they are the fiift fub- 
 je6tofall church authority.^ Are not ordination of prtfbyters, 
 determination in cale of appeals, of fchifm, of herefy, &c. a£ts 
 of authority above the fphereofa fingle congregation ? What one 
 congregation can be inftanced in the New Tcftament, that did e- 
 ver execute any of thefe a£ts of authority { 
 
 See Mr. Cotton's owii vrords in Chap. xlv. at the end, in the Margin. 
 
Chap. XL The Divim Right of Church Government, 157 
 
 The reafons brought, prove not that the brethren did concur 
 with the preihytery in this fentence with feme a<Sl of power, as 
 will appear plainly, if they be confidered feverally. 
 
 1. Not the reproof, i Cor. v 2. And ye are puffed up ^ and have 
 not rather mourned, that he that hath done this deed might be taken a^ 
 luay from among you. Here they are blamed, that they no more 
 laid to heart fo vile a fcandal, which (hould have been matter of 
 mourning to the whole congregation ; that they inftead of mourn- 
 ing were puffed up, gloried in their Ihame ; and that they flug- 
 giflily neglected to endeavour in their fphere, his cafting out. 
 And all this blame might juftly be charged upon the whole church, 
 the fraternity as well as the pre{bytery : the fcandal of one mem- 
 ber, (hould be the grief of the whole body of the church. What 
 then ? hath therefore the fraternity, as well as the prefbytery 
 power to cafthim out ? that were a miferable confequence indeed; 
 the people fhould not only have mourned for the fin, but have 
 urged the prefbytery to have proceeded to fentence, and after fen- 
 tence have withdrawn from him, in obedience to the fentence: 
 but none of all thefe can amount to a proper act of church autho- 
 rity in them. 
 
 2. Nor doth the Apoftle's command prove the peoples con- 
 currence in any adl of power with the Prefbytery, i Cor. v. 4, 
 5. /// the name of our Lord Jefus Chrif, vjben ye are gathered t^ 
 
 gether To deliver fuch an one unto Satan, &c. ver. 7. Purge 
 
 out therefore the old leaven, &c. And ver. 13. Therefore put away 
 from among yourfelves that wicked per/on : In which pafiagcs it is 
 fuppofed the Apoftle dire^Sts his injun<fl:ion to them all (as well as 
 to their prefbytery) when they come together in their church 
 meeting to proceed to fentence. 
 
 But againft this Reafon, well ponder upon thefe confiderati- 
 ons, viz, I. It is certain beyond all controverfy, .that the Apo- 
 ftle did not direct thefe commands to the whole church of Corinth 
 abfolutely, and univerfally, without all exception and limitation 
 to any members at all ; for by his own rule. Women mujl bejilent in 
 their churches, it being afharnefor a woman to /peak in the church, 1 
 Cor. xiv. 34, 35. and children or fools were not able to judge. 
 Hence it is evident that a church abfolutely and univerfally taken, 
 cannot poflibly be the minifterial ruling-Church, which hath the 
 authority. 2. It is evident to any man that is but moderately 
 acquainted with the fcriptures, that God ufeth to diredl his com- 
 mands, reproofs, and other fpeeches to a people indifferently, and 
 as it were colle<Stively and generally, which yet he intends fhould 
 be particularly applied and appropriated *, not to all, but to this 
 or that perfon or perfons, only among fuch a people diftributively 
 and refpeftively ; according to their refpeclive callings, interefts, 
 relations, ^c. as in the Old Teftamcnt God directs a command 
 to the people of Ifracl indefinitely, and as it were colleOive- 
 
rjS ne Divine Right of Church'Go^*e¥yimeiiU Chap. XI. 
 
 ly, to kill enticers to idolatry, falfe Prophets, Deut, xili <^. but 
 intended that the Judge fhoiild fentence him, finding him guilty 
 by witnefles. The Lord alfo direfts his command to all the 
 people, as it were colIe<^ively to put out of the Camp ever^ one 
 that was n leper ^ and had an iJfUe^ or ivas defiled by the dead, Nunl. 
 V. 2. but intended that the Prieft fhould peculiarly take ahd apply 
 this command to himfelf, who was to judge in thefe cafes. See Lev. 
 xiii. & elfewhere. So in the New Teftamfent the Apoftle praif- 
 ed the Corinthians indefinitely, anil as it \Vere coUe^lively, for re* 
 membering him in all things, and keeping the ordinances as he delivered 
 themto them, i Cor. xi. 2. wherein heintended only to commend 
 the virtuous -, and after he difconimends them indefinitely for 
 coming together not for better y but for ruorfe, i Cor. xi, 17. intending 
 cnly their difpraife that were herein particularly delinquent among 
 them. Again, he fpeaks indefinitely, and as it Were coUetSlively, 
 And generally, Te may all prophejy one by one, i Cor. xiv 31. but 
 he intended it only to the prophets refpedbively, hot to all the 
 members ; for he faith elfewhere, are all prophets ? i Coi*. xii. 29. 
 And writing to the churches of Galatia, Gal. i. 2. againfi: falfe 
 teachers he fpeaks thus to all thofe Churches coUedively, A lit- 
 tle leaven Itaveneth the nvhole lump. Gal. v. 9. And, / would they 
 ivere even cut off who trouble you, ver. 1 2. Now every bne of thtffe 
 churches were to apply this to themfelves refpe£^ively, Indepen- 
 dents themfelves being Judges. So here in this prefetit cafe of 
 the church of Corinth, the Apoftle directs his commands to them, 
 as it were collectively, about putting away the inceftuous perfon, 
 v'hich commands were particularly to be put in execution by the 
 prefbytery in that church ih whofe hands thechurch authority was*. 
 Thus taking thefe commands, i Cor v. 4, 7, 13. though dire<ft- 
 cd indefinitely, and as as it were c6lle<Sl:ively to the whole church, 
 yet intended refpeClively to be put in execution by the prefbytery 
 in that Church, they hold forth no concurrence of the people in a- 
 ny a6l of power at all with the church oificersor prefbytery. Arid 
 it is a good note which f Cameron hathuponthis place, Thefe things 
 that are written in this Epiftleare foto be taken of the prefbytery 
 and of the people, that every one both af the prefbyters, and of 
 the people fhould interpret the command according to thereaion 
 of his ofiice. 3. When the Apoftle reciteth the proceedings of the 
 church in this very cafe of the inceftuous perfon, in his 2d epiftle, 
 he faith, fvffcient to fuch a man is this punijhment (or, cenfure) 
 which was ivjli5fed of many, 2 Cor. ii. 6. It is very obfervable, 
 he faith not, of all ; nor of many ^ hut of the chief ones, viz. 
 The church officers, who had the' rule and government of the 
 
 ♦ Sec Jo. Calv. in i Cor. v. 4. f Cameron in Mat. xviii. 15. 
 
Chap. XI. The Divine Right of Church Government. 159 
 
 church committed to them : (the article the being emphatical) 
 for this word tranflated many may as well be tranflated chief, de- 
 noting worth, ^c. as many, denoting number. And in this fenfe 
 the Holy Ghoft oft-times ufeth this word in the New Teftamcnt ; 
 as for inftance, Is not the life better than meat} Matth. vi. 25. 
 Behold a greater than Jonah is herey Matth. xii. 41. And behold a 
 greater than Solomon is here^ Matth. xii. 41. lo love him with all 
 the heav'ty &c. is more than all nvhole burnt offerings and facrifces^ 
 Mark xii. 33. And again ver. 43. This poor tuidow hath cajl more 
 than all they^ &c. And thus it is frequently ufed to iignify quality, 
 worth, greatnefs, dignity, eminency, Isfc and fo it may be con- 
 veniently interpreted in this of the Corinthians. 4. Though all 
 proper a£ls of authority appertain only to the Church-officers, 
 yet we are not againft the peoples fraternal concurrence there- 
 with. People may incite the prcibytery to the A^ls of their of- 
 fice ; p€Ople may be prefent at the adminiftration of cenfures, i^fc, 
 by the elders, as Cyprian of old would difpatch all public a£):s, 
 the people being prefent ; people may judge with a judgement 
 of difcretion, acclamation and approbation, ^c, as the elders 
 judge with a judgement of power ; and people afterwards may, 
 yea muft withdraw from delinquents fentenced, that the fentence 
 may attain its propofed end. But none of thefe are properly any 
 a£l of power. 
 
 3. Nor doth the apoftle*^ expreffion, verfe 12. Do you not 
 judge them that are 'within ? prove that the people concur with any 
 
 authoritative adt in the elders fentence. For, i. This being fpo- 
 ken to them indefinitely, was to be applied diftributively and ref- 
 pe£lively, only to them to whom it properly appertained, viz. the 
 eiders, as hath been (hewed. They only have authority to judge. 
 2. Such a judgment is allowed to the faints in church-cenfures, 
 as fhall be allowed to them when the Saints Ihall judge the world, 
 yea angels, i Cor. vi. i, 2, 3. viz* in both a judgement of ac- 
 clamation, approbation, ^c. as affeffors, as people judge at the 
 afiizes ; not in either a judgement of authority, which the judge 
 and jury only do pronounce. 
 
 4. Nor finally, doth the apoftle's dire^ion to forgive the in- 
 ceftuous, being penitent, 2 Cor. ii 4. to 10. which feems to be 
 given to all, prove the peoples concurrence with the Elders in 
 in any a<^ of power. For the authoritative forgiving and receiving 
 him again, belonged only to the elders ; the charitable forgiving, 
 receiving and comforting of him, belonged alio to the people. As 
 the judge and jury at an affizes, acquit by judgment of autho- 
 rity, the people only by judgement of dlfcrt^tion and acclamation. 
 
 Thus it appears how little ftrength is in this inftance ot the 
 church of Corinth (though fuppofed to be the ftron^eft ground 
 the Independents have,) for the proppir.g up of their popular 
 government, and authoritative fuflriige uf the people. 
 
i6o the Divine Right of Church-Government. Chap. XI. 
 
 SECTION III 
 
 III. Having thus confidered the fubjeft of authority and 
 power for church government: i. Negatively, what it is not, 
 Wz. Neither the political magiftrate : Nor yet the community of 
 the faithful, or whole body of the people, Chap. IX. and X. 2. 
 Pofitively what it is, v\z. Chrifl's own officers in his church, 
 as hath been explained and evidenced, Se£l. 2. of this Chap. 3. 
 Now in the third and laft place wc are to inlift a little further up- 
 on this fubjedt of the power, by way of explanation : and to 
 enquire, feeing Chrift's officers are found to be the fubjeft of this 
 power, in what fenfe or notion they are the fubjecSfc and recepta- 
 cle of this authority and power from Chrift, whether jointly, or 
 ieverally ; as folitarily and fingle from one another, or aflbciated 
 and incorporated into afTemblics with one another > or in both 
 refpecls ? 
 
 For refolution herein we muft remember that diftribution of 
 the keys, or of proper eccleflaftical power (which was briefly 
 mentioned before in Part 2 Chap. III.) into that which is, 
 
 I . More fpecial and peculiar to the office of fome Church-go- 
 vernors, which by virtue of their office they are to execute and 
 difcharge ; thus it is peculiar to the minifter's office, i . To preach 
 the word : compare thefe places together, Matth. xxviii 18, 19, 
 20. John XX. 21, 22, 23. Rom. x. 15 i Tim. v. 17. Heb. 
 xiii. 7. 2 Tim. iv. i, 2. is'c. 2. To difpenfe the Sacraments, Mat. 
 Xxviii. 18, 19, 20. I Cor. xi. 24, 25. The word and Sacra- 
 ments were joined together in the fame commiffion to the fame 
 officers, viz, the preaching prefbyters, i2fc. as is evident in that 
 of Matth. xxviii. 19. 
 
 2 More general and common to the office of all church go- 
 vernors, as the power of cenfures, viz, Admoniihing, excom- 
 municating, and abfolving, and of fuch other a£ts as necefTarily 
 depend thereupon ; wherein not only the preaching, but alfo the 
 rulingelders are to joinand contribute their beftaffiftance \ as may 
 be collected from thefe fevcral teflimonies of fcripture, Matth. 
 xviii. 17, 18 Tdl the church, * i Cor v 2, 4, 5, 7, II, 12, 
 13, 2 Cor. ii. 6, to 12. compared with Rom. xiL 8. i Cor. 
 xii, 28. and i Tim. v. 17. 
 
 * Thus Mr. Baync remarkably expounds this text, Matth. xviii. 
 faying, Where firll mark, That Chi i ft doth prefuppofe the authority 
 of^ every particular church taken indiltindly. For it is fuch a church 
 ai any brother offended may prcfcntly complain to. Therefore no 
 
Chap. XI. The Divine Right of Church Government, l5l 
 
 Now thefe officers of Chrlft, viz. they that labour in the 
 word and doctrine, and the ruling elders, are the lubjedl of this 
 power of jurilclidlion as they are united in one body, hence called 
 a church, Matth- xviii. i8. viz. the governing or ruling church ; 
 for no other can there be meant : And f prefbytery, /. ^ a fociety 
 or alTembly of prefbyters together, i Tim. iv. 14. 
 
 The prefbyters, Elderfhips, or afTemblies wherein thefe of- 
 ficers are united and afTociated, are of two forts, viz. i. The 
 
 univerfal, or provincial, or Diocefan Chutch gathered in a council. 
 2. It is not any particular church that he doth fend all chriftiansto, for 
 then all chrlftians in the world (hould come to one particular church, 
 were it polTible. He doth therefore prefuppofe indillindly the very 
 particular church where the brother offending and offended are mcni- 
 bers. And if they be not both of one church, the plaintiff muft 
 make his denunciation to the Church where the defendant is. 3 As 
 Chriil doth fpeak it of any ordinary particular church indiftinAly, 
 fo he doth by the name of church not underfland effentially all the con- 
 gregation. For then Chrift fhould give not fome, but all the members 
 of the church to be governors of it. 4. Chriil fpeaketh it of fuch a 
 Church to whom we may ordinarily and orderly complain ; now this 
 we cannot to the whole multitude. 5. This church he fpeaketh of 
 then doth prefuppofe it, as the ordinary executioner of all difcipllne 
 and cenfure. But the multitude have not this execution ordinary, as all 
 birt Morcluis, and fuch Democratical fplrits do aHirm. x'\nd the reafon 
 ratifying the fentence of the church, doth fhew that oft-^n the num- 
 ber of it is but fmall, For <ivhers two or three are gathered together in 
 my Name : Whereas the church or congregations elicntially taken for 
 teachers and people, are incomparably great. Neither doth Chrlfl mean 
 by Church, the chief Paftor, who is virtually as the whole church. Mr, 
 Bayne's DIocefan's Trial. 
 
 f Timothy received grace by the laying on of the hands of the 
 prefbytery. For that perfons muft be underftood here, is apparent 
 by the like place, when it is faid, by the laying on of my hands, he 
 npteth a perfon, and fo here a Prefbytery. 2. To take prefbytery to 
 lignify the order of priellhood, is againll all Lexicons, and the nature 
 of the Greek termination. 3. Timothy never received that order of 
 a Prefbyter, as before we have proved. 4. It cannot fjgnify, as Greek 
 expofitors take it, a Company of Bifliops : For neither was that can- 
 non of three Bifhops and the Metropolitan, or all the Bifhops, in a 
 province, in the Apoitle's time : neither were thefe who were now 
 called BIfliops, than called prefbyters, as they fay, but ApoiUcs, 
 men that had received apoflolic grace, angels, &c. Finally, it iS 
 very abfurd to tliink of companies of other preflnters in churches 
 that Paul planted, but prefbyterics of fuch prefbyters, as are now 
 diflinguifhed from BIfliops, which is the grant of our advcrfaries. 
 Bayne's Diocefan's Trial, page 82. 
 
 X 
 
if.l The Divine Right of Church -Government. Chap, XI. 
 
 lefler afTembHes, confifting of the minifters and ruling elders in 
 each llngle congregation ; which, for difti£lion's fake, is ftiled 
 the congregational elderfhip. 2. The greater aflemblies, con- 
 filtinfT of church-governors, fent from feveral churches and 
 united into one body, for governing of all thefe churches with- 
 in their own bounds, whence their members were fent. 
 Thefe areater afTemblies are either prefbyterial or fynodal. i. 
 Prefbyterial, confifting of the Minifters and elders of fe- 
 veral adjacent or neighbouring fmgle congregations, or pa- 
 ri ih 'churches, ruling thofe feveral congregations in common *, 
 this kind of aflembly is commonly called. The prefbytery ; or 
 (for dill:in6lion's fake) the claflical prefbytery, i. e. the prefbyte- 
 ry of fuch a rank of churches. 2 Synodal, confifting of mini- 
 fters and elders, fent from prefbyterial afTemblies, to confuit and 
 conclude about matters of common and great concernment to 
 the church within their limits. Such was that aiTembly mention- 
 ed, A(fl:. XV. Thefe fynodal afTemblies are either, i. Of minifters 
 and eiders from feveral prefbyteries within one province, called 
 provincial. 2 Or of minifters and elders from feveral provinces 
 within one nation, called therefore national. Or, 3. Of minifters 
 and elders from the feveral nations within the whole chriftian 
 world, therefore called Oecumenical : For all which afiemblies, 
 congregational, prefbyterial and fynodal, and the iubordination 
 of the lefTer to the greater afTemblies refpcfliveiy, there feems to 
 be good grouwd and divine warrant in the word of God, as (God 
 willing) fhall be evinced in the xii, xiii, xiv, and xv. Chapters 
 following. 
 
 CHAP. XII. 
 
 Of the Divine Right cf Congregational ElderfJnps or Kirk Sfffions, 
 for the government of the Church, 
 
 Touching Congregational Elderfhips, confifting of the mini- 
 fters and ruling elders of the feveral fingle congregations, 
 which are called the lelTer afTemblies, or f mailer prefbyteries, and 
 which are to manage and order all ecclefiaftical matters within 
 themfelves, which are of more immediate, private, particular 
 concernment to their own congregations refpe<Sively : and confe- 
 qucntly, of more eafy difpatch, and of more daily ufe and necef- 
 fity. Concerning thefe congregational Prefbyteries, we fliall not 
 now take into coniideration, either, i. What are the members, 
 confrituting and making up thef^ elderfhips ; whether ruling el- 
 ders by divine warrant maybe fuper-added to the Paftors and 
 Teachers, and fo be aflbciated for the government of the congre- 
 gation. For the divine right of the ruling elders, diftinct from 
 
Chap* Xir, The Divine Right of Church Government, 163 
 
 the preaching elder for the government of the church, hath been 
 evidenced at large, Chapter XI Section i. foregoing. And if 
 any adls of government in the church belong to the ruling el- 
 der at all, fure thofea^ts of common jurifdidtion to be difpatcJied 
 in thefe leaft aiTemblies, cannot of all other be denied unto him. 
 2. Nor fhall it here be difcufled, what the power of congrega- 
 tional elderfhips is, whether it be univerfally extenfive to all ads 
 of government eccleiiaftical whatfoever, without exception or li- 
 mitation ; and that independently, without fubordination to the 
 greater aiTemblies, and without all liberty of appeal thereunto in 
 any cafes whatfoever, though of greatefi and moft common con- 
 cernment. Which things are well ftated and handled by * otb(?rs ; 
 and will in fome meafure be confidered afterwards in Chap. XV. 
 
 3. But the thing for prefent to be infifted upon, againil: the e- 
 raftian and prelatical party, is. The divine right of authority and 
 power for church government, which is in congregational pref- 
 byteries or elderfliips, in reference to their refpeclive congregd- 
 tions. Take it thus: 
 
 Elderfhips of iingle congregations veiled and furniflied with 
 ecclefraftical authority and power to exercife and dlfpenfe acts of 
 government in and over thofe refpedlive congregations whereunco 
 they do belong, are by divine right warrantable. 
 
 For confirmation hereof the light of nature, the inftitution of 
 Chrift, the Apoftolical pradlice, and the law of neceffity, feem 
 to fpeak fufficiently unto us. 
 
 I. The common light of nature, thus 'far dire<Sleth all forts of 
 fmaller focieties, whether political or eccleiiaftical, to compofe all 
 particular and more private differences and ofFenees within them- 
 lelves •, and to decide and determine fmall, common eafy caufes and 
 matters, by fmaller Courts and Judicatories appointed for that end : 
 a vain thing to trouble more and greater aliemblies with thole 
 matters, that may as well be determined by the lefler. It was 
 wife and grave counfel which Jethro, Mofes his father-in-law, 
 gave to Mofes, that he Ihould fet up over the people certain 
 judges inferior to himfelf, who themfelves might judge all fmal- 
 ler matters, but all great ami hard matters to be brought to Mofcx^ 
 Exod. xviii. 22, 26. And our Saviour feems to infmuvite, th^.t 
 the Jews had their inferior courts for inferior caufes, fuperior Ju- 
 dicatories for greater, in that gradation of his, Matth. v. 22. 
 Likewlfe they had lefTer and greater ecclefiaftical aliemblies (as 
 after v/ill appear.) Now, to what ufeare greater and leiler Judi- 
 catories, civil or ecclellailical, but that the leffer and lighter 
 
 * See Affevtion of the government of the church of Scotland, part i 
 Chap, 2. p. 122, &c. 
 
iu4 7he Piv:N€ Right cf Church-Gcvevfiment, Chap. XII. 
 
 caufes may be judged in the inferior, harder and greater in the 
 Juperior. 
 
 2. The inftltution of Chrlil: recorded Matth. xviii. 15, to 21. 
 Teems to hold forth notably both lingle congregational elderfhips, 
 and their power. And this, \vhether we confider the Jewiih 
 form, unto which our Saviour fccms to refer j or whether we ob- 
 ferve the matter of his dilcourfe. 
 
 I. As for the Jewiih form of church-government (unto which 
 our Saviour here fcems to allude) we may obferve it was manag- 
 ed by two, if not three forts of ecclefiaftical courts, viz. By the 
 Sanhedrin, prefbytery, and fynagpgue (much like to the evange- 
 lical Synod, prefbytery, and congregational elderihip fitice 
 Chrift.) I. They had their * ecclefiaftical, as well as their civil 
 Sanhedrin, for high and diflicult affairs of the church; v/hich 
 feems firft to be conftituted, Exod. xxiv. i. and after decay 
 thereof, it was reflored by King Jeholhaphat, 2 Chron. xix. 8. 
 and from this court that national church's reformation proceed- 
 ed, Neh. vi. 13. 2. Again, it is very probable, they had be- 
 twixt their Sanhedrin and their Synagogue, a middle eccleiiafti- 
 cal court called The PnjJ^pery, Luke xxii. 66. and A(Sls xxii. :;: . 
 end the whole Prejhytery Let fuch as are expert in Jewifh anti- 
 quities and their polity, conlider and judge. 3. Finally, they 
 bad their klTer Judicatories in their Synagogues, or congrega- 
 tional meetings : for, their Synagogues were not only for prayer, 
 and the miniftry of the word, in reading and expounding the 
 Scriptures, but alfo for public cenfures, ccrre<Sl:ing of offences, 
 &c. as that phrafe feems to import, And I punijhedthemoft in eve- 
 ry Synagogue^ Acls xxvi. II. His fadts and proceedings, it is 
 true, were cruel, unjuft, impious But why iniiicfled in every Sy- 
 7iagoguey rather than in other places, and that by virtue of the 
 high Priefis Letters, ACis ix. i, 2. but there the Jews had Ju- 
 dicatories, that iniii^led public punilhments upon perfons eccle- 
 fiafticaily offending ? Befides, we read often in the New Tefta- 
 nient of the Rulers of the Synagogue, as JNhirk v. 35, 36, 38. 
 Luke viii. 41. and xiii. 14 and uf Cnfpus and Softhenes the chief 
 Rulers of the Synagogue, A<Sls xviii. 8, 17. v/hence is intimated to 
 us, that thefe Synagogues had their rule and government in them- 
 lelves J and that this rule was not in one perfon, but in divers to- 
 gether •, for if there were chief ruler-?, there were alfo inferiors 
 fubordinate unto them : but this is put out of doubt, in A61s 3^iii. 
 15. where after the le^Slure of the law and the prophets. The ru- 
 lers of the ^ynogogue fent unto them — Synagogue in the fingular num- 
 
 Wr. Gil]efpie*s Aaron's rod blofibming, book i.chap. ii 
 pages, 1038. 
 
Chip. XII ' The Divine Right of Church-Government, 165 
 
 ber, and rulers in the plural. Thus analogically there fhould 
 be ecclefiartical rulers and governors in every imgle congregation, 
 for the well guiding thereof. But if this fatisfy not, add here- 
 unto the material paflages in our Saviour's fpeech. 
 
 2 Now touching the matter of our Saviour's difcourfe, it 
 makes this very clear to us -, for by a gradation he leadeth us from 
 admonition private and perfonal, to admonition before two or 
 three witnelTes, and from admonition before two or three witnef- 
 fes, to the reprefentative body of oae church (as the phrafe Tell 
 the church muft here ncceflaruy be interpreted) if there the ditie- 
 renc€ can be compofed, the offence removed, or the caule end- 
 ed; rather than unnecelTarily render the offence, andlo our bro- 
 ther's ihame more public and notorious. And that the prefl)y- 
 tery or elderfhip of a particular congregation, vefted with power 
 to hear and determine fuch cafes as Ihali be brought before them, 
 is partly, though not only here intended, feems evident in the 
 words following, which are added for the flrengthening and con- 
 firming of what went before in ver. 17. Verily y I fay untoyou^ 
 ivhatfoevcr ye fiall bind c?i earth fhall be bound in hiai^en ; and what- 
 fcever ye fljall loofe on earth fiall be loofed in heaven, Again^ I fay 
 unto youy that if tivo of you fiall agree on earth as touching any thing 
 that they Jljall afk^ it fiall be done fir them of wy Father ivhich is 
 in heaven. For where two or three are gathered together in my name^ 
 there am I in the midjl of them^ Matth. xviii. 18, 19, 20. In which 
 paffages thefe things are to be noted, i. That this church to 
 which the complaint is to be made, is inveftedwith power of binding 
 and loofing^ and that fo authoritatively that what by this church 
 fliall be bound or loofed on earth Ihall alfo be bound or loofed 
 in heaven, according to Chrift's promife. 2. That thefe adts 
 of binding or loofing^ may be the aftsbut of two or three, and there- 
 fore confequently of the elderfhip of a particular congregation ; for 
 where fuch a juridical act was difpatched by a claffical prefbyte- 
 ry, it is faid to be done of many^ 2 Cor ii 6. becaufe that in 
 fuch greater prefoyteries there are always more than two or three, 
 And though fome do pretend, that the faults here fpoken of by 
 our Saviour in this place, were injuries, not fcandals -, and that 
 the church here mentioned was not any eccleliaftical conliftory, 
 or court, but the civil Sanhedrin, a court of civil Judicature i 
 and yet mofl abfurdly they interpret the binding and looiing here 
 fpoken of, to be dodlrinal and declarative ; not juridical and au- 
 thoritative *, as if the docl:rinal binding and looiing were in the 
 power of the civil Sanhedrin *, yet all thele are but vain, ground- 
 
 * Vid Joannis Seldcni c!e Anno Civil!, & Calendario, &c. DlflCer- 
 tationem in Prasfat. page S. See alfo Mr. John Lightfoot's Corn- 
 in entary upo n the Afts, ex. 28. '^^Z^'^IS^ to 239. 
 
J 66 The Divine RtgL^t of Church'Goverttmut. Chap. XIT* 
 
 Icfs pretences and fubterfiiges, without fubftance or folidlty, as 
 the learned and diligent reader may eafily find demonftrated by 
 confulting thefe judicious Authors mentioned in the foot notef, 
 to whom for brevity's fake he is referred for fatisfadcion in thefe 
 and divers fuch like particulars. 
 
 3. The confideration of the Apoftolical practice, and ftate of 
 the church of God in thofc times, may ferve further to clear this 
 matter to us. For, i. We fometimes read of fmgle congrega- 
 tions ; and as the Holy Ghoft doth call the whole body of Chrift 
 The churchy Matth. xvi. 18. i Cor. xii. 28. and often elfewhere : 
 and the larger particular members of that body of Chrift (par- 
 taking the nature of the whole, as a drop of water is as true 
 water as the whole ocean) churches ; as, 1. he church of Jertifalemy 
 Afts viii. I. The church of Aut'wchy A<Sls xiii. I. The church of 
 Ephefusy Rev. ii. i. The church of Corinth y 2 Cor. i, i. (thefe 
 being the greater prefbyterial churches, as after will appear. 
 Chap. XIII.) fo the fame holy Spirit of Chrift is pleafed to ftile 
 fingle congregations, churcheSy Let Women keep ftlence in the 
 churches y i Cor. xiv. 34 u e in the fingle congregations of this 
 one church of Corinth ; and often mention is made of the 
 church that is in fuch or fuch an houfe^ as Rom. xvi. 5. i Cor. 
 xvi 19. Col. iv. 15. Phil. 2. whether this be interpreted of the 
 church made up only of the members of that family, or of the 
 church that ordinarily did meet in fuch houfes, it implies a fingle 
 congregation. Now fliall fingle congregations have the name and 
 nature of churches, and {hall we imagine they had not in them 
 the ordinary ftanding church officers, vi'z Paftcrs and Teachers, 
 Governments, or elders ruling welly and Helps or Deacons ^ or 
 13 it probable they were furniflied with thefe officers, and yet the 
 officers furniflied with no power for the government of thefe 
 fingle congregations at all ? 2. We find that the Apoftles being 
 crov/ned with fuch fuccefs in their miniftry, as to be inftruments 
 of convening fuch multitudes to the faith, as were fufficient to 
 make up manyfeveral churches from time to time, did diligently 
 take care to ordain them prefbyters, or elders in every churchy 
 Ads xiv. 23. Tit. i. 5. Now can it be clearly evidenced by 
 any, that thefe were not ruling as well as preaching prefbyters ; 
 efpecially when it appears by other places that the primitive 
 churches had both ? Rom. xii. 8. i Cor. xii. 28, i Tim. v. 
 
 f John Cameron, Pr3elc6l. in Matth. xviii. 15. page 143. aJ. 162. 
 and Mr. G. Gillelpie's Aaron's Rod bloUbming, bV. Book i. chap. 3. 
 
 page 8. &c. and Book 2. chap. 9. ]Kic^e ^194, 295, 296, 297. and 
 
 Book 3. chap. 2, 3, 4, 5, 6, handling this elaborateiY, page 350, to 
 4»5- 
 
Chap. XII. Ithe Divine Right of Church Government, 167 
 
 17. Or can we think that the Apoftles were not as careful to e- 
 re£l elderfliips in feveral congregations, as to appoint ciders ? o- 
 therwife how could the Apoftles have anfwered it to their Lord 
 and Mafter Jefus Chrift, in leaving them without that necefiary 
 provifion of government, which Chrift himfelf had allowed to 
 them, at leaft, in fome cafes, as hath been evidenced ? 
 
 4. Finally, ncceffity, (which is a ftrong and cogent law) plainly 
 and forcibly pleads for elderftiips in particular congregations en- 
 dowed with authority and power from Chrift for government 
 within themfelves. For, i. How wearifome a thing would it be 
 to all congregations, fhould every one of their members be bound 
 to attend upon Synods and greater prefbyteries, (which m the 
 country are at a great diftance from them) in all eccleftaftical mat- 
 ters of judicature, if they had no relief in their own congrega- 
 tions ? How impoflible would it be for the greater preftjyteries, 
 not only to hear and determine all hard and weighty, but alio all 
 fmall and eafy caufes that would be brought before them ? And 
 what ftiould become of fuch a congregation as either voluntarily 
 tranfplants itfelf, or is accidentally caft among Heathens and Pa- 
 gans in far countries, where there are no Chriftians or churches 
 to join and aflbciate withal, if they be denied an authoritative 
 preft>ytery within themfelves, for preventing and healing of fcan- 
 dais, and preferving themfelves from deftru^lion and ruin, which 
 Anarchy would inviolably bring upon them ? 
 
 CHAP. XIII. 
 
 ^jf the Divifie Right of Prejh^ters (for diElinElion fah calhd Clajfi- 
 cal Prejhyteiries ) for the Government of the church. 
 
 HAVING fpoken of the lefTer, i)i%. congregational elder- 
 ftiips, we come now to the greater ruling aflemblies whicii 
 are either preft>yterial or fynodal. And firft, of the Preibyteri- 
 al alfembly, or Clailical prelbytery, viz. An affirmbly made up 
 of the prelbyters of divers neighbauring fingle congregations, 
 for governing of all thofe refpcc^ive congregations in common, 
 whereunto they belong, in all matters of common concernment 
 and greater difficulty in the church. The divine warrant and 
 right of this preibytery, and of the power thereof for church 
 government, may principally be evidenced, 1. By the light of 
 nature. 2. By the light of fcrlpture, which light of fcripture 
 
1 68 Ihg Dlv'iue Right cf Church GovermenU Chap. XIIL 
 
 was followed by the church in the ages after the apoftolical 
 times. 
 
 I. The light of nature and right reafcn may difcover to us 
 (though more dimlyy the divine warrant of the greater prefby- 
 teries, and of their power for the governing of the church. 
 For, 
 
 1. There are many ecclefiaftical matters which are of common 
 concernment to many fingle congregations, as, trial ot church 
 officers, ordination and depofttion of miniiters, difpenfation of 
 cenfures, judicial determination of controverfles, refolution in 
 difficult cafes of confcience, ordering of things indifFcrent, ^c» 
 here the rule holds v/ell, That which concerns many congrega- 
 tions, is not to be conlidered and determined upon only by one, 
 but thofe many concerned and interefted therein. 
 
 2. Single congregational elderfhips ftand in need of all mu- 
 tual help and afliltance one of another in the Lord, being, i . In- 
 wardly weak in themfelves \ too prone to be turned out of the 
 way, Heb xii. 13. Gal. v. 15. and too feeble for divers great 
 talks : as examination and ordination of minifters, l^c. which 
 weaknefs is healed by aiTociation with others affifcing them. 2. 
 Outwardly oppofed by many dangerous and fubtle adverfaries : 
 Men, as grievous wolves, bV. Ads xx 28, 2^, 30. 2 Pet. ii. 
 I. Phil. iii. 2. I Tim. iv. i, to 7. Eph. iv 14. Devils, i Pet. 
 V. 8. In fuch cafes two are better than one : Wo to them that 
 are alone •, if they fall who fhall take them up ? 
 
 3. Such intricate cafes may fall out, as cannot be determined 
 and fettled by the elderfliip of a lingle congregation As for 
 inftance : Some member in the congregation, may conceive him- 
 felf fo wronged by the elderfliip thereof, that he cannot fubmlt 
 to their unjufl fentence *, fhall he not in fuch cafe have liberty 
 of appeal from them ? If not, then he is left without a remedy 
 (which is the calamity of the independent government.) If he 
 may, whether fliall he appeal regularly but to an aiTociatiJd 
 prefbytery ? therefore there muft be fuch a prefbytery to ap^ 
 peal unto. Again, there may be a controverfy betwixt the 
 whole congregation, and their prefbytery : yea, the prefbyte- 
 ry itfclf may be equally divided againii itfelf : yea, one fmglc con- 
 gregation may have a great and weighty conteft with another lif- 
 ter congregation (all tingle congregations being equal in power 
 and authority, none fuperior none inferior to others.) Now, iii 
 thcfc and fuch like cuics, fuppofe both parties be refolote and 
 wilful, and will not yield to any bare moral fuallon or advice 
 without fome fuperior authority, what healing is left in ^\},k 
 cafes, without the aflillance of an anlhoritative prefbytery, wherCri 
 in the whole hath power to regubtc all the parts "^ 
 
 4. Single congregations, joined in vi\:inity and neighbci:rhood' 
 to one another, Ihould avoid divifioris (which are defiructive 
 
Chap. XIII. The Divine Right of Church Government, 169 
 
 to all focieties, as well ecclefiaftical as civil) and maintain peace 
 and unity among themfelves (which is confervative to all iocie- 
 ties;) neither of which, without alTociated prefbyteries, can be 
 firmly and durably effected. Both which ought with all diligence 
 to be endeavoured : For, i. Peace and unity in the church are 
 in themfelves amiable, and ought to be promoted, Pfal cxxxiii. 
 I, ^r. Eph. iv. 3, 13, I Cor. i. 10. 2. Schifms and divifions 
 are f imply evil, and all appearance, caufe, and occalion thereof 
 ought carefully to be avoided, i Cor. xii. 25. Rom. xvi. 17. 
 I Thef. iv. 22. 3. All congregations are but as fo many bran- 
 ches, members, parts of that one church, one body, one family, 
 one common- wealth, one kingdom, whereof Chrift is Head, Lord, 
 and King; and therefore they Ibould communicate together, and 
 harmonioufly incorporate and afTociate with one another (To 
 far as may be) for the common good, peace, unity, and edificati- 
 on of all. See i Cor. xii. 12, to 29 Eph. ii. 12, 13, 15, 16, 
 and iv. 12, 13, 14. and v. 23, 24, 25. 
 
 II. The light of fcripture will hold forth the divine warrant of 
 greater prefbyteries and their power for church-government, far 
 more clearly than the light of nature. Forafmuch as v/e find 
 in the fcriptures a pattern of thefe greater prefbyteries, and of 
 their prefbyterial government over divers fingle congregations in 
 common in the primitive Apoftolical churches. For the greater 
 evidence and prefpicuity hereof, take this propofition. 
 
 Jefus Chrilt our mediator hath laid down in his word a pat- 
 tern of prefbyterial government in common over divers llngla 
 congregations in one church, for a rule to his church in all after 
 ages For confirmation hereof, there are chiefly thefe three, 
 poikions to made good, which are comprifed in this propofition, 
 viz, I. That there is in the word a pattern of divers iingle 
 congregations in one church. 2. That there is in the word a pat- 
 tern of one prefbyterial government in common over divers 
 fingle congregations in one church. 3. Finally, that the pat- 
 tern of the faid prefbyterial government, is for a rule to the 
 churches of Chrifl in all after ages. 
 
 POSITION I. 
 
 That there is in the word a pattern of divers fingle congro^ati- 
 ons in one church, may be plentifully evinced by four inftances of 
 churches (to mention no more) viz. The churches of Jerufalem, 
 Antioch, Enhefus, and Corinth. Touchimr which four thele 
 two things are clear in the fcripture, viz. i. That every of them 
 was one church. 2. That in every one of thefe churches there 
 were more congregations than one. Both which will fully c- 
 vince a pattern of divers fingle congregations in one church \\t\l 
 forth in the v/ord. 
 
 i. The former of thefe, viz. 'jchat everv one of thefe was 
 
 Y ' 
 
iro Tl.'e Div'ifie Right of Chin'ch Govcrnireni. Chap Xllf. 
 
 ona rhurch, may be proved by indu^Slion of particulars, i. All 
 the bclieviTs in Jenilaleni were one church: hence they are 
 often comprifed under the word church, of the fingular nvixn^ 
 heV'-'agaifi/f the churcb ivkich ivas at Jerufakm^ Adts viii. I. Then i 
 i'jd'in^s cf iheff ih'mgs came untu the ears of the Church -which was In 
 Jertifahny A£\s ii. 22. And ivhen they were come to Jerufniem, 
 they ivfrc received of the churchy and of the apofles and Elders , A£ls. 
 XV. 4. 2. All the believers in Aiitioch were one church. Noit/ 
 there nvere in the church that was at Antkch^ certain proplyets < 
 
 A£t. xiii. I. And when he had found hint, hs brought him to An- 
 
 tioch. Afhl it came to pafs^ that a whole year they ajjembled 
 
 the mf elves with the churchy and taught much people, and the Difciplei 
 were ft rf called Chriflians at Anticch, A(Sls xi. 26. 3. All the 
 believers in Ephefiis were one church, and from Miletus he 
 
 Jcnt to EphefuSy and called the EldcrsUf the church Acls xx. 17. 
 
 And after he gives them this charge, ^'l^Zv heed therefore to yourfelvesy 
 and to all the focky over which the Holy Ghojl hath made you over* 
 fccrsy to fed the church of God, ver. 28. all were but oneflocky one 
 
 church. Unto the Angel of the church of EphefuSy write, 
 
 Rev. ii. I. 4. All the believers in Corinth were one church, 
 and comprifed under that iingular word, church : JJnto the 
 
 church of God which is at Corinth — : 1 Coc i. 2. Paul, ^^j 
 
 Apofile of Jefus Chrijly by the -will of God, and Timothy cur brother^ 
 unto the church f God which is at Corinthy 2 Cor i. i . Thus in 
 all thefe four inilanccs it is clear beyond all contradiflion, that 
 they were every of them refpec^ively one churcl\. 
 
 The latter of thefe, viz. That thefe primitive Apoftolical 
 churches of Jerufalem, Antioch, Ephefus, and Corinth, were not 
 every of them feverally and refpe^^ively only one lingle congrega- 
 tion (as feme imagine) but conlifte;! every of tlicm of more ccn- 
 jiregation^ than one : This iliall be manifefted in thefe four 
 churchcr3 feverally, as followeth : 
 
 The church of Jerufalem in Judea, contained in it more congre- 
 gations than one. This maybe convincingly evidenced divers ways, 
 par;icular]y from, i. The multitude of believers in that church. 
 2. The multitude of Church officers there. 3. The variety of 
 Languages there. 4. The manner of the Chrlftians public meet- 
 ings in thofe primitive times, both in the Church of Jerufalem, 
 and in other churches. 
 
 I. From the multitude of believers in the church of Jerufalem. 
 For it is palpably evident to any impartial Reader, that will not 
 willfully Ihut his eyes, and fubjecSl his reaibn unto the ground lefs 
 dictates of men, againft the clear light of the Scripture, that there 
 were more belivers in the church of Jerufalem, than could ordi- 
 narily m.eet in one congregation, to partake of all the ordinances 
 ef Chrift. 
 
 And this may fully appear by thefe many Inflances fallowing, i. 
 
Chap. XIII. The Divine Right cf Church-Government. 171- 
 
 Chrift nfter his Refurreclion, and before his Afcenfion, ivas fccn 
 of above five hundi'ed brethren at once, I Cor. xv 6. 2. y-lftcr thai of 
 James y thai of all the Apofihs^ ver 7. 3. At the election of Matthi- 
 as, and before Chnh's Afcenlion, there were difciples together, the 
 company of their names together ivas as h 'were one hundred 
 and tivent^'y AOs i. 15. 4. At Peter's Sermon, they that gladly 
 received his wordf 'were baptized, /ind that day were added about three 
 thou fand fouls f Acts ii. 1,4. 5. And The Lord added to the church 
 daily fuch as fiould be faved^ ver. 27. 6. Afterwards at another 
 of Peter's Sermons, Many^ of them that heard the word believed ; and 
 the number of the men •was about five ihoufandy Acfts iv. 4. 7. After 
 that, B clivers ivere the more added to the Lot^y multitudes both of men 
 and 'women j\AO:s v. 14. 8. Furthermore, the Difciples muhiply- 
 ing^ and the work of the miniftrv thereupon much increaiing, the 
 Apoftles were no^efiitated to appoint feven Deacons for ferving of 
 Tables, tliat they might wholly give them/elves to the minijlvy of 
 the word and prayer y A£ls vi. i, to 7. whence fome have thought, 
 tliat there were feven congregations in Jerufalem, a Deacou for 
 every one. Certainly there were rather more than fewer 
 (faith the * Author of the Afiertion of the Government of the 
 church of Scotland,) though we cannot detLTminc how man\ . 
 However this the Holy Ghoft clearly teftihcth, that The word of 
 God increafedf and the number cf the Difciples in Jerufalem multiplied 
 greatly. 9. And a great company of the Priefls became obedient to the 
 faith f A<St. vi. 7. and probably the example of the Priefts drew on 
 multitudes to the Golpel. All thefe forementioned were in a 
 fliort time converted, and became members of this one chiir< h 
 of Jerufalem, and that before the difperfion occaiioned by the 
 perfecution of the church. Acts viii. i. Now Ihould we put ail 
 thefe together, viz. both the number of believers expreiled in par- 
 ticular, which is 8620, and the multitudes fo often ex [/relied in 
 the general (which for ought we know, might be many more 
 than the fornier,) what a vaft multitude of behevers was there in 
 Jerufalem r and how impollible was it for them to meet ail toge- 
 ther in one congregation, to partake of all the Ordinances of Jel'us 
 
 Chrift ? 10. In like manner, after the difperfion forementioned, 
 
 the word fo profpered, and the difciples brought in to the faith 
 by it, fo multiplied, that it was ftill far more impoihble for all the 
 believers in the church of Jerufalem to meet in one congregation to 
 partake of all the Ordinances of Chrift, than before. For it ii 
 iaid, Then had the churches reft throughout all Judea (and the church 
 of Jerufalem in Judea was doubtiefs one of thofe churches) and 
 Galilee and Samaria^ and "Wtre edified ; and walking in the fear of the 
 
 * AfRrlion &c. part 2. chap. 3. p. 139. 
 
172 The Divifie Rig/:i cf Church-Government, Chap. XIII/' 
 
 Lorci^ nnd comfort of the Holy GhoJ}, were 7}iultiplted. II. i^gain, the 
 tuord of the Lord, increafed and multipljed, Adls xii. 24. 12. 
 I'urthcrmore, when Paul with other Difciples, his fellow-travellers, 
 cime to Jerufalem, and declared to James and the elders^ ivhat things 
 
 God had wrought by his minijry among the G entiles^ They gkrifed 
 
 the Lord) and Joid unto him y Thou feefl, brother) how many myraids (or 
 ten thoufands ) of believing jfews there are, and they are all zealous of 
 the laiu — ACts xxi. 20. Our tranflation fcems herein very defec- 
 tive, rendering it how many thoufands ; whereas it ihould he ac- ' 
 cording to the Greek, how many ten thoufands : and thefe My- 
 riads feem to be in the church of Jerufalem, feeing it is fald of' 
 them, ver. 22 The multitude mitfl needs come together ^ for they will 
 hear that thou art come* Now confidering this emphatical expref- 
 lion, not only thoufands^ but ten thotfjnd : not only ten thotfan^ 
 in the lingular number, but ten thoufands y myriads, in the' 
 plural number : nor only tnyriadsy ten thoufands^ in the plural 
 number, but how many ten thoufands. We cannot in reafoi^" 
 imagine but there were at ieaft three ten thoufands, v'rz thir- 
 ty thoufand believers, and how all they fliould meet together iq 
 one congregation for all ordinances, let the reader judge. Thus 
 far of the proof, from the multitude of believers in the church' 
 of Jerufalem. 
 
 Except. But the five thoufand mentioned A£ls iv. 4. are no new' 
 number added to the three thoufand, but the tliree thoufand in- 
 cluded in the five thoufand, as Calvin and Beza think. 
 
 Anfiv. I. Then it is granted that five thousand one hundred 
 nnd twenty, befides an innumerable addition of converts, were in 
 Jerufalem; which if fuch a number, and multitudes befides, 
 could fi r edification meet in one place, to partake of all the or- 
 dinances, let the reader judge. - . ■ . 
 
 2. Though Calvin and Beza think the three thoufand formerly 
 converted to be included in this number of five thoufand. Acts , 
 iv. 4. yet divers both ancient and modern Interpreters are off 
 another mind, as Auguftine. There came unto the body of the ' 
 Lord in number three thoufand faithful men •, alfo by another 
 miracle wrought, there came other five thoufand*. Thefe five 
 thoufand are altogether diverfe from the three thoufand convert- 
 ed at the firft Sermon : lo Lorinus, Aretius, and divers others. 
 
 3 Befides a great number of tefiiimonies, there are reafon* to 
 induce us to believe, that the three thoufand are not included ini 
 the five thoufand, viz. 1, As the three thoufand mentioned in 
 AiStsii. 41. did not comprehend the one hundred and twenty 
 
 * Bafilius in pfal. cxv. Oecumcnlus in loc. Jercm, Chryfoftomc, 
 hom. 33. in Matt. Irenceus lib i, chap. ii. Salmerou. 
 
Chap. XIII. The Divine Right of Church Government. 173 
 
 mentioned Aifls 1. 15. fo it holds in proportion that the three 
 thoufand mentioned there, are not comprehended here in A(Sts 
 iv 4. Belides, 2. This fermon was not by intention to the 
 church, or numbers already converted, but by occafion of tlie 
 multitude flocking together to behold the miracle Pe:er and John 
 wrought on the mafi that loar lame from his mother s ivoTlib ; as 
 Afts iii. 10, II, 12. fo that 'tis more than probable that the five 
 thoufand mentioned Acts iv. 4. are a number fuperadded befides 
 the three thoufand already converted. 
 
 Except. But fuppofe fuch a number as three thoufand, and af- 
 terwards live thoufand were converted in Jerufaiem, yet thefe 
 remained not conftant members of that church, for the three 
 thoufand were not dwellers at Jerufilem, but ftrangers who 
 came out of all countries to keep the feaft of Pent^coft: yea, 
 A6ts ii. 9. they are faid exprefsly to hz dwellers of Mefipotamia, 
 Cappadocia, &c. and fo might ere6t churches where they came. 
 
 Anfw. I. 'Tis faid A<Sts ii. 14. Peter fnnding [\wh.Qn he began 
 to preach this fermon wherein the three thoufand was converted) 
 faid, Yemen of Judea, and all ye that dwell at Jerufaiem, hearken 
 to my voice \ intimating that thcfe he preached to, dwelt at Je- 
 rufaiem. 
 
 But grant, that fome of thefe men that heard Peter^s Sermon 
 were formerly dwellers in Mefopotamia and Cappadocia, what 
 hinders but that they might be now dwellers at Jerufaiem ? 
 
 3. The occafion of their coming up to Jerufaiem at this time 
 was not only the obfervation of the feaft of Pentccoft (which 
 iafted but a day) but alfo the great expectation that the people 
 of the Jews then had of the appearance of the Meffiah in his 
 kingdom, as we may colle^l from Luke xix 1 1 . where it is faid. 
 They thought the kingdom of God fJjoulci immediately appear ; fo that 
 now they might chufe to take up their dwellings at Jerufaiem, 
 and not return, as they had been wont, at the end of their ufual 
 feafts. 
 
 4. The Holy Ghoft makes mention that in the particular pla- 
 ces mentioned, ver. 9, 10. that of all thofe nations there were 
 fome that dwelt at Jerufaiem : read Acts ii. 5. There ivere 
 diveltiug at Jerufaiem Jews, devout men out of every nation under 
 heaven ; if out of every nation, then out of thofe nations there 
 fpecified ; and even there dwelling at Jerufaiem. 
 
 5. Thofe who were fcattered by reafon of perfecution into 
 Judea and Samaria, and other parts of the world, did not erect 
 new churches, but were ilill members of that one church in Je- 
 rufaiem, fo faith tlie fcripture exprefsly, that they (of the church 
 of Jerufaiem) nvere all fcattered abroad throughout the region of 
 Judea and Satnaria^ A6ts viii. i. 
 
 Except. Although it Ihould be granted that before the difper- 
 fion mentioned Act^; viii. 1,2. the number was fo great that they 
 
Y74 T^^^ Divine Right of Church -Gove ffiment. Chap. XIII. 
 
 could not meet together in one place, yet the perfecution £o waft- 
 ed and fcattered them all, that there were no more left than 
 might meet in one congregation ? 
 
 Afifw. After the difperfion there were more believers in Jeru- 
 falem than could meet together in one place for all a^ts of wor- 
 Ihip, as appears by Afts ix. 31. The churches had rejl throughout 
 all Judeoy isfc and nveve multiplied , Afts xii. 24. The word cf 
 God grezu and multiplied; and A6l:s xxxi. 20. James faith of the 
 believers of this church, hoio many thoufands of the Jews there 
 are which btlievey and are zealous of the law ; or, as 'tis in the 
 Greek, thou feed how many ten thoufands there are of the Jews 
 which believe ; this text will evince, that there were many 
 thoufands in the church of Jerufalem after the difperfion, as 
 hath been obferved : and if this number were not more after the 
 diiperlion than could meet together to partake of all ordinances, 
 iet the reader judge. 
 
 Except. But the text faith exprefsly, all were kattered except 
 the apoftles. 
 
 Anfw. All muft be nnderftood either of all the behevers, or 
 all the teachers and church-officers in the church of Jerufalem, 
 except believevs ; but it cannot be underftood of all the behevers 
 that they were fcattered : and therefore it muft be underftood 
 that all the teachers and church-officers were fcattered, except 
 the apoftles. That all the believers were not fcattered will 
 eafily appear : For, i. ^Tis faid that Paul broke into houfes, 
 haling men and women^ committed them to prifon, ver. 3. and 
 this he did in Jerufalem, Adls xxvi. 10. therefore all could 
 not be fcattered. 2. They that were fcattered, preached the wordy 
 ver. 4. which all the members, men and women, could not do ; 
 therefore by all that were fcattered muft of neceflity be meant, 
 not the body of believers in the church, but only the officers pf 
 the church. 3. If all the believers were fcattered, to what end 
 did the npoftles tarry at Jerufalem, to preach to the walls ? this 
 we cannot imagine. 
 
 Except. But can any think the teachers were fcattered, and 
 tlie ordinary believers were not, except we fuppofe the people 
 more couragicus to ftay by it than their teachers } 
 
 Anfw. It is hard to fay, that thofe, that are fcattered in a 
 perfecution, are lefs couragious than thofe that ftay and fuffer ; 
 in the time of the bifnops tyranny, many of the Independent 
 minifters did leave this kingdom^ whilft others of their bre- 
 thren did abide by it, endured the heat and burden of the day, 
 f:ad truU cf cruel mockings, bonds and imprifonmeiits : Now the In- 
 dependent minifters that left us, would think v/e did them v^rong, 
 ihould wo lay that they were lefs couragious than thofe that ftaid 
 behind, enduring tlie hot biunt of perfecution. 
 
 II. From the multitude of church-cfficcrs in Jerufalem, it 
 may further -»2ppcar, that there were more congregations than 
 
Chap. XIII. The Divine Right of Church Government, ij^ 
 
 one in the church of Jerufalem. For there were many apoftles, 
 prophets, and elders in this church of Jerufalem, as is plain, if 
 we confider thefe following paiTages in the Afts of the apoftles. 
 After Chrift's afcenlioa, the eleven apojUes returned to Jerufalem y 
 
 and continued in prayer and fuppUcation, A6ts i. 12, 13, 14, 
 
 Matthias chofen by lot, was alfo numbered ivith the eleven apojllesy 
 A(5l:s i. 26, And ivken the day of Pentecojl ivas fully come^ thev 
 were all with one accord in one place ^ A<^s ii. i. — ^ Peter Jlandin'^ 
 lip with the eleven f lift up his voice and fald — Acts ii. 14. — The\- 
 were pricked in thnr hearty and /aid to Peter and to the reji of the 
 apoJlleSy Men and brethren^ what fh all we do? A6ls ii. 37. And 
 the fame day there were added about three t houf and fouls , and they 
 continued Jiedfajlly in the apoftles doHrine andfellowjhipj a?id in break- 
 ing of bread, and in prayers , A<^ts ii. 42. And with great power 
 
 gave the apoftles witnefs of the refurre3lon of the Lord Jefus^ 
 
 A£ts iv. 33. As many as were pojfejfors of lands or houfes,fold 
 them, and brought the prices of the things that wtre fold^ and 
 laid them down at the apoftles'' feet ^ A<^s iv. 34, 35, 37. Then the 
 twelve called the multitude of the difciples to them^ — Acls vi. 2. 
 
 Now, when the apoftles which were at Jerufalem^ A6ts viii. 
 
 14. They determined that Paul and Barnabas and certain ether 
 of themftjould go up to Jerufalem unto th^ apoftles and elders about 
 
 this queftion And when they were come to Jerufalem^ they were 
 
 received of the churchy and of the apoftles and elders and the a^ 
 
 poftles and elders came together A6ts xv. 2, 4, 6, 22, 23. Acts 
 
 xi. 30 And hi thofe days came prophets from Jerujalem imto An* 
 
 tiochy Acts xi. 27. In all which places, the multitude of apoftles, 
 eldei'3, and prophets in this church of Jerufalem is evident. 
 And it is further obfervable, that the apoftles devolved the ferv- 
 ing of tables upon the feven deacons, that they might wholly 
 give themfelves to prayer and the tniniftry of the wordy A6ts vi. 2. 
 which needed not, nor would there have been full employment 
 for all the apoftles, if there had not been divers congregations 
 in that one church of Jerufalem. 
 
 Except. 'Tis true, the apoftles were for a time in Jerufalem, 
 yet when in Judea or elfewhere any received the gofpel, the a- 
 poftles went abroad to ere6t other churches. 
 
 Anfw. Touching the apoftles going abroad, 'there can be given 
 but one inftance, Ai^ts viii. 14. where the whole twelve went not 
 forth, but only two were fent, viz. Peter and John : but fup- 
 pofe it were granted, that upon foiue fpecial occallons the a- 
 poftlcs went out from Jerufalem ; can it be imagined tliat the 
 apoftles ordinary abode would be at Jerufalem, to attend only 
 one fmgle congregation, as if that would ftU all their hands with 
 work ? 
 
 Except. The apoftles were well employed when they met in an 
 upper ropmj and had liut one hundred and twenty for their tiock. 
 
i-j6 The Divine Right of Church-Governmeut. Chap. XIII. 
 
 and this for forty days together ; now if they ftaid in Jerufa- 
 lem, when they had but one hundred and twenty, and yet had 
 their hands filled with work, the prefence of the apollles ar- 
 gues not more congregations in Jerufalem than could meet in 
 one place for all a(^s of woriliip. 
 
 J?ifiu. r. From Chrift's afcenfion (immediately after which 
 they went up to the upper chamber) to the feaft of Pentecoft, 
 there were but ten days, not forty ; fo that there is one miitake. 
 
 2. During that time betwixt Chrift's afcenfion and the feaft of 
 Pentecoft (whether ten or forty days is not very material) the a- 
 poftles were efpecially taken up in prayer and fupplication, wait- 
 ing for the promife of the Spirit to qualify them for the work of 
 the miniftry •, now becaufe the twelve apoftles, before they had 
 received the extraordinary gifts of the Spirit, did continue for a 
 fhort time in Jerufalem with a fmall number in prayer, will it 
 therefore follow that after they had received thefe extraordinary 
 gifts, that they were bound up within the limits of one iingle 
 congregation ? 
 
 Except. The argument that there were many teachers in Je- 
 rufalem, proves not that there were more congregations in Jeru- 
 falem than one, becaufe there were then many gifted men, which 
 were not officers, which yet occafionally inftrucSled others, as 
 Aquila did Apollos, therefore it feems they were only gifted per- 
 fons, not officers. 
 
 Aiifw. I. Grant that in thofe times there were many gifted 
 5pen, ;ict in office, which might occafionally inilruci: others, as 
 Aquila did Apollos \ yet it is further to be noted, that, 
 
 2. This inllrudling muft be either private^ or public ; if pri- 
 vate only, then the obje<Slion is of no force (becaufe thefe teachers 
 inftruded publicly,) if in public, then if this obje6lion were of 
 force, it would follow, that women might inftru6l publicly, be- 
 caufe Prifcilla, as v/ell as Aquila inftru^kd Apollos. 
 
 3. The current of expofitors fay, that the LXX difciples were 
 at Jerufalem among the one hundred and twenty, Acts i. 16. 
 who were teachers by office. 
 
 III. From the variety of languages amongft the difciples at Je- 
 rutilem, it is evident there were more congregations than one in 
 that one church •, the diverlity of languages among them is plain- 
 ly mentioned iq divers places. And there luere divelling at Jerufa' 
 hniy yews, devout ?nen out of every nation under heaven. Noiv every 
 man heard them [peak in his oivn language. Sec. A£ls ii. 5, 8, 
 y, lo, II, 12. N^w of tliofe that heard this variety of lan- 
 j;uagcs,and Peter's Sermon thereupon, Thtv that gladly received his 
 ivordy were tapt'ixedy and the J anie day the-, e ivcr: added about three 
 thoujand fouls, Acts ii. 41. which ctiveiliry of languages, neceffi- 
 tatcd thofe members of the church of Jei iiialcni, to enjoy the Or- 
 dinances in divers diftinQ congregation: i:i >h:ir 0'»vn iang^jage. 
 
Chap. XIII. 'the Divine Right of Church Government, ■ 177 
 
 And that they might fo do, the Spirit furnifhed the Apoftles, &c. 
 with diverliry of languages, which diverfity of languages were as 
 well for edification of them within the church, as for a fign to 
 them that were without. 
 
 Except. Though the Jews being difperfed were come in from o. 
 ther countries, yet they were all generally learned, and under- 
 ftood the Hebrew tongue, the language of their own nation, To 
 that diverfity of tongues proves not, that of neceility there muft 
 be diftinct places to meet in. 
 
 Afifw. I. It is ealier faid than proved, that the Jews were fo" 
 generally fkilled in the Hebrew tongue, when whilft they were 
 Icattered in Media and Parthia, and other places, they had no 
 Univerfities or Schools of learj;iing. Beiides, it is not to be for- 
 gotten, that the proper languagie or dialect in thofe days in ufe a- 
 mong the Jews, was Syriac j as appears by divers inftances of Sy- 
 riac words in the New Feftament, as of the Jews own terms, AtSts 
 xix. which in their proper tongue, is called Aceldama, John xix. 
 13, 17. Gahbathay Golgothay Zee. Matth. xv 34. Eloiy Eloi, la^ 
 ma-fabachtaniy with divers other pure Syriac terms. Grant they 
 did j yet, 
 
 2. There were in Jerufalem profelytes alfo, Romans, Cappado- 
 cians, Cretians, and Arabians, Acts ii. 10, 11 how could they 
 be edified in the faith, if only one congregat!,on where nothing 
 but Hebrew was fpoken, met in Jerufalem : if fo be there were 
 not other congregations for men of other languages, that under- 
 ftood not the Hebrew tongue ? 
 
 IV. From the manner of chriflians public meetings in thofe pri- 
 mitive times, both in the church of Jerufalem, and in other 
 churches. It is plain that the multitudes of chriitians In Jerufa- 
 :; lem, and other churches, could not poflibly meet all together ia 
 one fingle congregation, in as much as they had no public temples, 
 or capacious places for worfliip and partaking of all ordinances (as 
 we now have,) but private places, houfes^ chamber s^ or uppT rooms 
 (as the unfettled ftate of the church, and troublefomenefs of thofe 
 times would permit,) which in all probabihty were of no great ex- 
 tent, nor any way able to contain in them fo many thoufand be- 
 lievers at once, as there were: They met from houfe to houfe^ to break 
 breadi A£ls ii. 46. In an upper room the ApojUes with the ivomen 
 and brethren continued in prayer and fupplication-^ Adts i 12, 13, 4. 
 We read of their meetings in the Houfe oj Mary^ Afis xii. 1 2. 
 In the School of one Tyratmus, kCis xix. 9. In 'an upper-chamber 
 at Troas, A^s >;x. 8. In /// Paul's own hired houfe at Rome, 
 A(Sls xxviii. 30, 31. In the houfe of Aquilla and Prf ilia, where 
 the church met, therefore called the church in his houfy Rom. xvi. 
 5. I Cor. xvi 19. In the houfe of Nimphas, Col. iv. 15. 
 and in the houfe of ArchippuSy Philem. ii This was their manner 
 ef public meetings in the Apoftles' times : which alfo continu- 
 
1)8 Ihe Divine Right of Church Govermneni, Chap. XTII. 
 
 ed in the next ages as faith * Eufebius, till by indulgence of fuc- 
 ceeding Emperors, they had large churches, houfes of public 
 meeting erecfted for them. 
 
 To fum up all, i. There were in the church at Jerufalem great- 
 er numbers cf believers than could poihbly meet at once to par- 
 take of all Chrifc's ordinances. 2. There were more church-ofri- 
 cers than one ilnglc congregation could need, or than could be 
 fully employed therein, unlefs we will fi^.y, that they preached 
 but feldom. 3. There was fuch diverlity of languages among 
 them, that they mufl: needs rank themfelves intofeveral congre- 
 gations, according to their languages, elfe he that fpcke in one 
 language to hearers of many feveral languages, would be a barba- 
 rian to them, and they to him. 4. FinaUy, their places of ordi- ! 
 nary meeting were private, of fmall extent, incapable of con- j 
 taining fo many thoulands at once as there were believers ; and by ' 
 all thefe, how evident is it, that there muft needs be granted that \ 
 there were more congregations than one in this one church of Jc- i 
 rufalem ? 1 
 
 II. The church of Antioch in Syria, confifled alfo of mors [, 
 congregations than one: This appears, 
 
 1. From the multitude of believers at Antioch. For, i. After 
 the diiperlion upon Saul's perfecution, the Lordjefus was preach- 
 ed at Anticoi:>^ and a great 7iumher believed^ &c. A6\s xi. 21. 2. 
 Upon i?jr«<7(^jj his preaching there, much people ivas added to the 
 Lord^ A<fls xi. 24. 3. Barnabas and Sau/ ior a year together 
 taught much people there, and Difcipies there fo mightily mul- 
 tiplied, that there Chrift's Difcipies firft received the eminent and 
 famous Denomination of CHRISTIANS, and fo were and ftill 
 are called throught the whole w^orld, Acts xi. 25, 26. 
 
 2. From the multitudes of Prophets and Preachers that minif- 
 tered at Antioch. For, i. Upon the difperiion of the Jews at Je- 
 rufalem, divers cf them (hfing men cf Cyprus and Cyrene J preach- 
 ed the Lord f ejus at Antioch^ Acts xi. 20 here muil be three or 
 four preachers at leaft, orherwife they would not be men of Cyprus 
 and Cyrene. 2. After this Barnabas was fent to preach at Anti- 
 och, there is a fifth, A6ts xi. 22, 23, 24. 3 Barnabas finds 
 {o much work at Antioch^ that he goes to Tarfus, to bring Saul 
 thither, to help him -, there is a fixth, ver. 25, 26. 4. Befides 
 tliefe, there came PrcpLts from Jtriifalctn to Antioch in thofe days; 
 there is at leaft two more, vit. Eight in all, A£ts xi. 27, 2S. '5. 
 Further, befides Bartiabas and Saul^ three more Teachers are 
 named, viz, Simon called Niger, Lucius cf Cyrene, and Manacn, 
 A6ls xii. I, 2, 3. 6. Yea, Paul and Barnabas continued in Anti* 
 
 * Enfeb. Kift. Ecclcf. 1. 8.C. I. 
 
Chap. XIIT. The Divine Right cf Chu'rch-Governmertt, 17^ 
 
 Dch. teaching and preaching the word of the Lcrdj with inatiy others 
 alfoy A(fls XV. 35, Now funi up all, what a muhitude of be- 
 lievers, and what a College of preachers were here at Antioch ? 
 How is it poffible that all thefe Preachers fhoiild buftle theni- 
 felves about one Congregation, (and doubtlefs they abhorred idle- 
 nefs) in difpenling the ordinances of Chrift to them only ? or how 
 ' could fo many members meet in one lingle congregation at once, 
 ordinarily to partake cf ail ordinances ? 
 
 III. The church of Ephefus (In Afui minor. Acts xix. 22 ^ had 
 in it more congregations than one ; For, 
 
 1 . The number of Prophets and Preachers at Ephefus were 
 many : Paid continued there two years and three months, Afts xix. 
 8, 10- and P^/zJ fettled thereabout twelve Difdples whoprophcficd, 
 A<Sts xix. I, 6, 7. And how fhould thefe thirteen minillers be 
 employed, if there were not many congregations .? Compare alfo 
 AOs XV. 17, 28, 36, 37. where it is faid of the bilhops of E- 
 phefus, that Paul kneeled down y and prayed with tkem all, and they 
 all wept fore. Here is a good number implied. 
 
 2. The gift of tongues alfo was given unto all thefe twelve 
 Prophets, A6ls xix. 6, 7. To what end, if they had not feveral 
 congregations of feveral languages, to fpeak in thefe feveral 
 tongues unto them ? 
 
 3. The multitude of Believers muft needs be great at Ephefus : 
 For, I. Why fhould Pj;//, who had univerfal commiflion to 
 plant churches in all the world, flay ahve two years together at E- 
 phefus, if no more had been converted there, than to make up 
 one fmgle congregation .? Actsfxix. 8, 10. 2. During this fpace, 
 
 , all that dwelt in Afia, (ufually meeting at Ephefus for worlliip} 
 . heard the word of the Lord., both Jews atrd Greeks y Afts xix. 10. 
 .3. At the knowledge of PW J- miracles, fear fell upon all the 
 Jews and Greeks dwelling at Ephefus, and the name oj the Lord Je- 
 fus was magnified, Acls xix. 17. 4. i!/^//)' of the believers cf7W7<? 
 and confejfed, and fiewcd their deeds, ver. 18. whereby is intimat- 
 ed, that more did believe than did thus. 5. Many alfo cf thcra 
 that vjed curious arts, brought their books together, and burned them 
 before all men, and they counted the price of them, and found 
 tt fifty thouf and pieces of filver (this they would never have done 
 publicly, if the major part, or at leaft a very great and confider- 
 able part of the city had not embraced the faith, that city being 
 fo furioufly zealous in their Superftition and Idolatry) Jo mightily 
 grew the word of God, nnd prevailed, A£l:<: xix. 19, 20. 6. Paul 
 teftifies, that at Ephefus a great door and efedlual war open unto hnn, 
 viz. a moft advantageous opportunity of bringing in a mighty har- 
 vell of fouls to Ciirift., i Cor. xvi. 8, 9. Put all together, I. 
 The number of Prophets and Preachers : 2. The gifrs of tongues 
 conferred upon thofc Prophets : and 3. The multitude of believ- 
 
I go The Divine Right of Church-Gevernmeni. Chap. XIII. 
 
 ers, wliich fo abounJed at Ephefiis : how is it poffible to imagine 
 upon any folid ground, that there was no more but one fmgle 
 ccnqrcgation in the church of Ephefus? 
 
 IV. The church of Corinth in Grsecia, comprifed in it alfo more 
 congregations than one, as may be juftly concluded, from, i. The 
 multitude of believers. 2. The plenty of minifters. 3. The di- 
 verfity of tongues and languages. 4. And the plurality of 
 Churches at Corinth. Let all thefe be well compared together. 
 
 I. From the multitude of believers : There appears to be a 
 greater number of believers at Corinth, than could all at once 
 meet together to partake of all the ordinances of Chrift : For, 
 
 1. At Paul's firll coming to Corinth, and at his firft fermon 
 preached in the houfe of Juftus— it is faid. And Crifpus the chief 
 ruler of the fynago^ne beheved on the Lord^ and all his houfe ^ and 
 many of the Cirinthians hearings believed^, and ivere baptized^ A6ls 
 xviii. 1,7, 8. Here is Crifpus and all his houfe (which probably 
 was very great, he being the chief ruler of the fynagogue) and 
 many of the Corinthians, believing; an excellent firft- fruits ; for 
 who can juftiv fay, but Paul at his firfl fermon convened fo 
 many as might be fufficient to make up one fingle congregation ? 
 
 2. Immediately after this (Paul having ihook his raiment againft 
 the Jews, who contrary to his doctrirje, oppofed themfelvcs and 
 blafphemed •, and having faid unto them, Tour blood be upon your 
 own heads ^ I am clean : from henceforth I will go unto the Gentiles^ 
 A6ts xviii. 6.) the Lord comforts Paul againft the obftinacy of 
 the Jews, by the fuccefs his minifi:ry fliould have among the 
 Gentiles in the city of Corinth : Then fpake the Lord to Paul in 
 the ni^ht by a vifion. Be not afraid^ but [peak j and hold not thy peace : 
 For I am with tnee, and no manfijall fet on thee to hurt thee ; for 1 
 have much people in this city, AcSls xviii. 9, 10. Much people be- 
 long ng to God, according to his fccret predeftination, over and 
 b< fides thofe that already were a(51:ually his by efFectCial vocation. 
 And 7nuch people^ in refpeft of the Jews that oppofed and blaf- 
 phemed, (who were exceeding many) otherwlfe it would have 
 been but fmall comtort to Paul, if by much people fhould be meant 
 no more than could meet at once in one fmall fingle congregation, 
 3. Paul himfclf continued at Corinth a year and fix monthsy 
 teaching the ivord of God among/} thewy A^ls xviii. 1 1."^ To what 
 end fliould Paul the apoftle of the Gentiles f^ay fo long in one 
 place, if he had not feen the Lord's blefilng upon his miniftry, 
 to bring into the faith many more fouls than would make up one 
 congregation, having fo much work to do far and near } 4. 
 They tk.U believed at Cor':nth were baptized. Acts xviii. 8- (Bap- 
 tifm admitted them into that one body of the church, i Cor. xii. 
 13 ) Some were baptized by Paul, (though but few in compari- 
 fon of the number of believers among them : compare Acts xviii. 
 
Chap. XlII The Divine PJght cf Church-Gov^rtwient. igi 
 
 8. with I Cor. i. 14, 15, 16, 17) the generality confequently 
 were baptized by other minifters there, and that in other con- 
 gregations wherein Paul preached not, as well as in fiich wherein 
 Paul preached j it being unreafonable to deny the being of divers 
 congregations for the word and facraments to be dilpenfed in, 
 himlelf difpenfing the facrament of baptilm to To few. 
 
 2 From the plenty of minifters and preacliers in the church of 
 Corinth, it is evident, it was a prefoyterial church, and not on- 
 ly a fmgle congregation ; for to what end fliould there be many 
 labourers in a little harveft, many teachers over one fmgle con- 
 gregation } &c. That there were many preachers at Corinth is 
 plain : For, 1 . Paul himfelf was the mafter-builder there, that 
 laid the foundation of that cliurch, r Cor. iii. 10. their fpiritual 
 father; //; Chr'ifl Jefus I have hegottefi you through the go f pel ^ 1 Cor. 
 iv. 15. And he llaid with them one year and an half^ Afts xviii. 
 II. 2. Whilll the apoftle^ diarply taxeth them as guilty of 
 fchifm and divifion, for their carnal crying up of their feveral 
 teachers : fome doting upon one, fom.e upon another, fome up- 
 on a third, &c. Every one of you faith, I am of Paul^ and I of A- 
 polios, and I of Cephas, and I cf Chrif, i Cor. i. 12. Doth not 
 this intimate, that they had pie ty of preachers, and thefe prea- 
 chers had their feveral followers, fo prizing fome of them, as 
 to under-value the reft ? and was this likely to be without feve- 
 ral congregations, into which they w^ere divided? 3. When the 
 apoftle faith, Though ye have ten thwfand inJlruFlors in Chrifl^ yet 
 
 have ye not many fathers 1 Cor. iv. 15. though his words be 
 
 hyperbolical, yet they imply that they had great ftore of teachers 
 and preachers. 4. We have mention of niany prophets in the 
 church of Corinth : Let the prophets Jpeak two or three, and let the 
 ether judge — And the fpirits of the prophets arc fuhjecl to the prQ- 
 phetSi I Cor. xiv. 20, 31. Here arc prophets fpeaking two or 
 three : and prophets judging of their doclrine, which fure were 
 more than they that were judged 5 it being unreafonable for the 
 minor part to pafs judgement upon the major part. And though 
 thefe Prophets had extraordinary gifts, (as the church of Corinth 
 excelled all other churches in gitts i Cor. i. 7.) and were able 
 to preach in an extraordinary lingular way ; yet were they the or- 
 dinary paftors and minifters of that church of Corinth, as the 
 whole current of this fourteenth chapter evidenceth, wherein fo 
 many rules and directions aptly agreeing to ordinary paftors, are 
 impofed upon them for the well-ordering of their minifterial cxer- 
 ciles. Now where there were fo many paftors, were there not fe- 
 veral congregations for them to feed ? Or were they idle, ne- 
 glecting the exercifc and improvement of their talents. 
 
 3. From the diverfity of tongues and languages, wherein the 
 church did eminently excel. Jn every thing ye are enriched by 
 
l8a The DWine Right of Church -GGvenimcnt. Chap, XIU. 
 
 /•//;;, /// all utterance ^ and in all hnonvlcdge So that you come 
 
 behind in no g^ijty &c, /. e^ ye excel in every gift, more bei^.g in- 
 tended than is exprefTed, i Cor. i. 5, 7. Among other gifts 
 feme of them excelled in tongues which they fpake, the right ufe 
 of whidi gift of tongues the Apoftle doth at large lay down, i 
 Cor. xiv. '2, 4, 5, 6, 13, 14, 18, 19, 23, 26, 27. // any 
 fpcah in an unknown tongue y let it he by twOj or at the mojl by three, 
 and that by coiirjey and let one interpret. . So that there were many 
 endued with gifts of tonguesin that church. To what end? 
 not only for a Sign to unbelievers ^ ver. 22. but alfo for edification 
 of divers congregations, of divers tongues and languages within 
 that church of Corinth. 
 
 4. From the plurality of churches mentioned in reference to 
 this church of Corinth. For the Apoftle regulating their public 
 AfTemblies and their worfhip there, faith to the church of Co- 
 rinth, Let your women keep ftlence in the churches. It is not 
 faid, in the churchy in the lingular number •, but in the churches, 
 in the plural j and this of the churches in Corinthy for it is iaid, 
 Let your ^omeny 8:c. not indefinitely, Let women, 8ic. So that 
 according to the plain letter of the words, here are churches Jn 
 the church of Corinth, viz. a plurality of fingle congregations in 
 this one prefbyterial church. And this plurality of churches in 
 the church of Corinth is the more confirm^ed, if we take the 
 church of Cenchrea (which is an Harbour or Sea-port to Corinvh) 
 to be comprized within the church of Corinth, as * fome learned 
 Authors do conceive it may. 
 
 POSITION II. 
 
 ^ That there is in the word of Chrifl a pattern of one prefbyte- 
 rial government In common over divers lingle congreeations in 
 one church. This may be evidenced by thefe"^ folio v>?ingconlidcra- 
 tions : For, 
 
 1. Divers fmgle congregations are called one church, as haih 
 
 *" If Ccnchrca be comprehended under the church of Corinth in 
 this EpilUe, and the Apollle writing to the Corinthians, wrote alfo to 
 this church, called Horn. xvi. i. The churd of Cenchrea ; then 
 Jiave we more congregations than one at Corinth. Now Cenchrea was 
 a .>)ea-iort or Harljour of the Corinthians. It was a place near to 
 C onnth, on the Eall of the Egcan t,ca. Ruthcrfoi d iu his due Right 
 ci Frcfbytcrics, page 462. 
 
Chap. Xlil. The Divine Right of Chureh-GovemmenU 183 
 
 at large been proved in the fecond pofition immediately foregoing; 
 in as much as all the believers in Jerufaleni are counted one 
 church : yet thofe believers are more in number than could meet 
 for all ordinances in any one iingle congregation. And why 
 are divers congregations lliled one church ? i . Not in regard 
 of that onenefs of heart and foul, vilikch. was among them hav- 
 ing all things common, ^c. A6ls iv. 32. For thefe affcdions 
 snd anions of kindjiefs belonged to them by the law of brother- 
 hood and chriftian charity to one another, (efpecially confidering 
 the then prefent condition of believers rather than by anv fpecial 
 ecclefiaftical obligation, becaufe they were members of fuch a 
 church. 2 Not in regard of any explicit church-covenant, 
 knitting them in one body. For we find neither name nor thing, 
 print nor footftep of any fuch thing as a church covenant in the 
 church of Jerufalem, nor in any other primitive apoftoliccil 
 church in all the New Teftament, and to imopfe an explicit 
 church-covenant upon the Saints as a neceffary conliituting form 
 of a true vifible church of Chrift, and without which it is no 
 church, is a mere human invention, without all folld v/arrant 
 from the v/ord of God. 3. Not in regard of the miniftration 
 of the word, facraments, prayers, ^c. For thefe ordinances were 
 difpenfed in their llngle coneregations fcverally, it being impof- 
 fible that fuch multitudes of^believers ihould meet all in one con- 
 gregation, to partake of them jointly, (as hath been evidenced). 
 4. But in regard of one joint adminiftration of church-govern- 
 ment among them, by one common preibytery, or college of el- 
 ders, alTociated for that end. From this one way of church-go- 
 vernment, by one prefliytery in common, all the believers in 
 Jerufalem, and {o in other cities refpeaively, were counted but 
 one church. 
 
 2. In every fuch prefbyterial church made up of divers finglc 
 congregations, there were eccleiiaftical ruling ofacers, which are 
 counted or called that oflicers of the church, but never counted 
 or called Governors, elders, ^c. ot any one fmgle congregation 
 therein. As in the church of Jerufalem, Ads xi. 27, 3c. and xv, 
 2 of Antioch, compare Afts xiii. i, 2, 3. with xv, 35. of 
 Ephcfus, Aas xs. 17, 28. and of the church of Corinth, i Cor. 
 i. 12 and iv. 15. and xiv. 29. 
 
 3. The officers of fuch prefbyterial churches met together for 
 'Adts of church-government : as, to take charge of tlie church s 
 
 goods and of the clue diftribution thereof, Aas iv. :?5, 37. and xi. 
 30. To ordain, appoint, and fend forth church-officers. Aft. vi. 
 2, 3, 6. and xiii. i, 3. To excommunicate notorious oftenaers, i 
 Cor. v. 4, c, 7, 13. compared with 2 Cor. ii. 6 And to reftore 
 ngain penitent perfons to church-communion, 2 Cor. n. 7, o, 
 
l84 The Divine Right of Church-Governmetit, Chap. XIII 
 
 Except. Receiving of alms is no 2.Ci of Government. 
 
 Anfiu. True, the bare receiving of alms is no a^ of govern- 
 ment, but the ordering and appointing how it fhall be beil im- 
 proved and difpofed of, cannot be denied to be an acft of Govern- 
 ment, and for this did the elders meet together, A6ts xi. 30. 
 
 4. The apoftles themfelves in their joint ads of government 
 in fuch churches afled as ordinary officers, 11/2;. as prefbyters or 
 elders. This is much to be obferved, and may be evidenced, as 
 followeth. For, i. None of their acts of church-government 
 can at all be exemplary or obligatory upon us, if they were not 
 preibyterial, but merely apoftolical ; if they acled therein not 
 as ordinary prefbyters, but as extraodinary apoftles. For what 
 acts they difpatched merely as apoftles, none may meddle withal 
 but only Apoftles, 2 As they were Apoftles, fo they were pref- 
 byters, and fo they ftile themfelves, The elder to the eleci lady 
 
 —I 2 John i. The eULrs luhich are among you I exhort (faith 
 
 Peter) luho am alfo an elder (i. e. who am a fellow-elder, or 
 co-preft3yter) — i Pet. v. i. wherein he ranks himfelf among ordi- 
 nary prefbyters, which had been improper, unkfs he had difcharg- 
 ed the oftices and adts of an ordinary preft^yter. 3. Their acts were 
 fuch for fubftance, as ordinary prefoyters do perform, as preach- 
 ing and prayer, Acls vi. 4. Ordaining of officers, Acls vi. 6. and 
 xiv. 23. difpenftng of the Sacraments, i Cor i. 14 Afls ii. 42. 
 and XX. 7. and of church cenfures, i Cor v. 4, 5. compared with 
 I Tim. i. ver. ult which a6ls of government, and fuch like, were 
 committed by Chrift to them, and to ordinary preft3yters 'their 
 fucceffors) to the end of the world ; compare Matth xvi 19. 
 and xvili. 17, 18. to the end, and John xx. 21, 23 with Mat. 
 xxviii. 18, 19, 20. 4 They adted not only as ordinary elders, but 
 alfo they a<Sled jointly with other elders, being aflbciated with 
 them in the fame aflembly, as in that eminent Synod at Jerufa- 
 lem, A6ts xv. 6, 22, 23. and xvi. 4. and as they ivent through 
 Cities, they delivered them the decrees for to keep, that were 
 ordained of the Apcfles and elders ivhich nvere at Jerufalem, 5. And 
 finally, they took in the church's confent with themfelves, where- 
 in it was needful, as in the election and appointment of Deacons, 
 Acts vi. 2, 3. 6. The deacons being fpecially to be trufted with 
 the church's goods, and the difpofal thereof, according to the 
 direjTtion of the preiLytery, for the good of the church, ^c 
 
 l^et all thefe confideraiions be impartially balanced in the 
 fcales of indifferent unprejudiced judgments •, and how plainly 
 do they delineate in the word, a pattern of one prefbyterial go- 
 vernment in common over divers lingle congregations within one 
 church i 
 
 Except. The apoftles power over many coni^regatlons was found- 
 ed upon their power over all churches ; and fo caunot be a pat- 
 tern for the power of elders over many. 
 
Chap. XIII. The Divine Right of ChurcUGoverninent, 185 
 
 Aufix), I. The Apoftles power over many congregations as 
 one church, to govern them all as one church jointly and in 
 common, was not founded upon their power over all churches, 
 but upon the union of thole congregations into one church ; 
 which union lays a foundation for the power of elders governing 
 many congregations. 
 
 2. Beiitles, the Apoftles, though extraordinary officers, are 
 called elders, i Pet. v. i. to intimate to us, that in ordinary a(^s 
 of church government, they did a£l as elders for a pattern to us 
 ki like adminiftrations. 
 
 Except. The Apoftles, 'tis true, were elders virtually, that Is 
 their Apoftleftiip contained all offices in it, but they were not el- 
 ders formally. 
 
 Anfu). I. If by formally be meant, that they were not elders 
 really, then *tis falfe •, for the Icripture faith, Peter was an el- 
 der, I Peter V. i. If by formally be meant that they were not 
 elders only -, that is granted, they were fo elders, as they were 
 ftill apoftles, and fo apoftles as they were yet elders ; their el- 
 derffiip did not exclude their apoftleftiip, nor their apoftleffilp 
 fwallow up their elderfhip. 
 
 2. Belides, two diftincl offices may be formally in one and the 
 fame perfon ; as Melchifcdec was formally a king and prieft, and 
 David formally a king and prophet, and why then might not 
 Peter or John, or any of the twelve be formally apoftles and el- 
 ders ? and Minifters are formally Paftors, and ruling elders. 
 
 Except. 'Tis true, the Apoftles acted together with elders, be- 
 caufe It fo fell out they met together ; but that they fhould meet 
 jointly to give a pattern for an elderlliip, is not eafy to prove 5 
 one Apoftie might have done that alone, which all here did 
 
 Anfw. I. 'Tis true, the Apoftles as Apoftles, had power to 
 a<5l ftngly what they did jointly ; yet when they a<Sl:ed jointly, their 
 a6ls might have more authority in the church : upon which 
 ground they of Antioch may be conceived to have fent to the 
 whole college of Apoftles and elders at Jerufalem, (rather than 
 to any one ftngly) why was this, but to add more authority to 
 their acTts and determ.inations ? 
 
 2. Why fliould not tl^eir meeting together be a pattern of a 
 preftDytery, as well ^s their meeting together when they took 
 in the confent of the people, Afts vi. in the choice of the Dea- 
 cons, to be a pattern or warrant that the people have a power 
 in the choice of their officers ? (as thofe of contrary judgement 
 argue) if one be taken in as an inimitable practice, why not the 
 other ? 
 
 3. If the Apoftles joining with elders, a(^ed Nothing as el- 
 ders -, then we can bring nothing of theirs into imitation, and 
 by this v/e ftiould cut the iinews, and raze the foundation of 
 
 A a 
 
Chap. XIII. The Divine Right of Church Government' i86 
 
 church-government, as if there were no footfteps thereof In the 
 holy fcriptures. 
 
 POSITION III. 
 
 Finally, That the pattern of the faid prefl^ytery and prefbyte- 
 rial government is for a rule to the churches of Chrift in all after 
 iir,es ; may appear as followeth. 
 
 I.. The firlt churches were immediately planted and governed 
 by Chrift's own ApoRles and Difciples. i. Who immediately 
 received the Keys of the kingdom of heaven from Ciirift hira- 
 felf in perJbn, Matth. xvi. 19. and xviii. 17, 18. John xx. 21, 
 23. 2. Who immediately had the promife of Chrift's perpetual 
 prefence with them in their miniftry, Matth. xxviii. i8> 19, 20. 
 and of the plentiful donation of the Spirit of Chrift to lead 
 then; into all truth, John xiv. 16. and xvi. 13, 14, 15. A£ls i. 
 4, t;, 8. 3 Who immediately received from Chrift after his 
 Refurreclion and before his Afcenfion, commandments by the Holy 
 
 Ghofty —Chnjl being feeii of them forty daySy and fpeahlng cf the 
 
 things pretaining to the kingdom cf Gcd, A6ls i 2^ 3, and 4. 
 Who v/ere firft and immediately baptized by the Holy Ghofl extra* 
 ordinarily, A6\s ii. i. to 5. Now who can imagine that the A- 
 poflles and Difciples were not actuated by the Spirit of Chrift be- 
 llowed upon them ? or did not dilcharge Chrift's commandments, 
 touching his kingdom impofed upon them ? or did not duly ufe 
 thofe keys of Chrift's kingdom committed to them in the or- 
 dering and governing of the primitive churches ? A.nd if fo, 
 then the pattern of their practices muft be a rule for all thefuc- 
 ceeding churches, i Cor. xi. i. Phil. iv. 9 
 
 2. To what end hath the Holy Ghoft fo carefully recorded a pat- 
 tern of the ftate and government of the primitive churches in 
 the firft and pureft times, but for the imitation of fucceffive 
 churches in after times ? For ivhatfoever things ivere ^written a- 
 
 jorciimcy ivgre ivritten for our learning, or inftruflion. But what do 
 ftich records iiiftrucl: us } only /;/ fiHi that fuch things were 
 done by the iirft churches ? or of right alfo, that fuch things 
 iliould be done by the after churches I Surely, this is more pro- 
 per, and profitable for us. , 
 
 3. If fuch patterns of Chrift's apoftles, difciples, and primi- 
 tive churches in matters of the government will not amount to 
 an obligatory rule for all following churches, how ihall we juf- 
 tii^y fundry other adts of religion commonly received in the beft 
 reformed churche?, and founded only or chieily upon the foun- 
 dation, of the pra^Stice of Chrift's apoftles and tlie apoftolical 
 churches .? as the receiving of the Lord's Supper on the Lord's 
 days. Acts xx 7, i>cc. which notwithftandini^ are generally em- 
 
Chap. XIV. The Divine Right of Church Government, 187 
 
 braced without any coniiderable oppofition or contradiction, and 
 that moft defervedly. 
 
 CHAP. XIV. 
 
 Of the Divine Right of Synods, or Synodal Ajpmbiies, 
 
 THUS far of the ruling afTemblies, which are ftiled prefl::)y- 
 terial ; next come into conlideration thofe jrreater aiTcm- 
 blies, which are ufually called Synodal, or Synods, or Councils. 
 They are fo called from their convening, or coming together : 
 or rather from their calling together. Both names, viz. Synod 
 and Council, are of fuch latitude of iignilication, as that they 
 may be applied to any public convention of people : but in the 
 common ordinary ufe of thefe words, they are appropriated to 
 large ecclefiaftical aiTemblies, above Clallical Preibyteries in num • 
 ber and power. Thefe Synodal Allemblies are made up (as or- 
 calion and the necellity of the church Ihall require), i. Eitbor 
 of Prefbyters, fent from the feveral clallical prefoytcries within 
 a province, hence called provincial Synods : 2. Or of Prefbyters, 
 fent from the feveral provincial fynods within a nation, hencr 
 called National Synods: 3. Or of prefbyters, delegated or fent 
 from the feveral national churches throughout the Chriilian 
 world, hence called Oecumenical Synods, or univerfal and gene- 
 ral councils. 
 
 Touching the divine warrant of fynods, and their power in 
 church affairs, much need not be faid, feeing divers teamed 
 authors have fo fully flated and handled this matter *. Yet, 
 that the reader may have a fhort view hereof, and not be left 
 wholly unfatisfied, thefe two things fliall briefly be opened and 
 inufted upon, viz. i. Certain coniiderations (hall be propound- 
 ed, tending to clear the itate of the queftion about the divine 
 right of fynods,* and their power. 2. The propolition itfelf, 
 with fome few arguments adduced, for the proof thereof. 
 
 Tor the former, \\z. The true ftating of this queftion about 
 the divine right of fynods, and of their power, well weigh thefe 
 few confiderations. 
 
 I. Synods aiiifer in {ota'Z refpecfls from claffical prefbyterics, 
 handled in Chap. XIIL though the nature and kind of their 
 
 * Paget, Gillefpie, and the four Leyden profeflbrs, unto whofe judi- 
 cious and elaborate treatii'ts, the reader is referred for more full latis- 
 fa6lion againit the ufual cavils and exceptions that are made againil 
 Synods, and their power. 
 
J 88 The Div'ine Right cfChurch-Governmetif. Chap. XIV. 
 
 power be the fame for fubftance. For, i . Synods are more large 
 cxtenfive aireniblic: than clallical prefoyreries, the members of 
 prefbyteries being fent only from icveral fingle congregations, 
 the members of Synods being delegated from ieveral prefbyte- 
 ries, and proportionably their power is extended alfo. 2. The 
 exercife of government by prelbyteries, is the common ordi- 
 nary way of government held forth in fcripture : By Synods it 
 is niore rare and extraordinary, at leaft in great part, as in cafe 
 of extraordinary caufes that fall out : as, for chufing an apbf- 
 tle, A^s i. healing of fcandal, &c. Ads xv. 
 
 2. All Synods are of the fame nature and kind, whether pro- 
 vincial. National, or Oecumenical, though they differ as lefTer 
 and greater, in refpedl of extent, from one another, (the pro- 
 vincial having as full power within their bounds, as the national 
 or oecumenical within theirs.) So that the proving of the di- 
 vine right of fynods indefinitely and in general, doth prove alfo 
 the divine right of provincial, national, and oecumenical fynods 
 in particular : for, greater and lefler do not vary the fpecies or 
 kind. What is true of ecclefiaffical fynods in general, agrees to 
 every fuch fynod in particular. 
 
 Ohjecl. But why hath not the fcripture determined thefe af« 
 femblies in particular ? 
 
 Ar,fiu. I. It is not neceifary the fcripture fhould in every cafe 
 defcend to particulars. In things of one and the fame kind, ge- 
 neral rules may ferve for all particulars, efpecialiy feeing particu- 
 lars are fo innumerable, what volumes would have contained all 
 particulars? 2. All churches and feafons are not capable of fy- 
 nods provincial or national : for, in an ifland there may be no 
 more Chriftians, than to make up one fingle congregation, or 
 one clailicai prefbytery. Or in a'nation, the Chriflian congre- 
 gations may be fo few, or fo difperfed, or fo involved in perfe- : 
 cution, that they cannot convene in Synods, &c. 
 
 3. Ihe power of bynods contended for, is, i. Not civil ; they 
 have no power to take cognizance of civil caufes, as fuch; not 
 to inllie^ any civil punifliments ; as lines, imprifonments, confif- ' 
 cations, baniftiments, death, (thefe being proper to the civil ma- 
 ^iff rate j) but merely fpiritual ; they judge only in eccleliaftical 
 caulcs, m a fpiritual manner, by fpiritual cenfures, to fpiritual 
 ends, a^ did that Synod, Afts xv. 2. Not corruptive, privative, > 
 or deftructive to the power of claiilcal prcfbvteries, or ilngle con- 
 gregations ; but rather perfective and confcrvative thereunto. As - 
 luppofe a fmgle congregation fhould elec^ a minifter unfound in; 
 judgement, or fcandalous in converfation, the Synod may annul 
 and make void that eleaion, and direct them to make a better 
 choice, or appoint them a minifter themfclves •, hereby this liber- 
 ty of cleaion is net at all infringed or violated, but for their own 
 advantage regulated, 6cc. 3. Not abfolute, and infallible j but li- , 
 
Chap. XIV. The Divine Right of Church Coveniment, 1 89 
 
 nilted and fallible : any Synod or council may err, being con- 
 ftituted of men that are weak, frail, ignorant in part, &c. and 
 therefore all*thei- decrees and determinations are to be examined 
 by the touch-ftone of the Scriptures, nor are they further to be 
 embraced, or counted obligatory, than they are confonant there- 
 unto, Ifa. viii. 20. Hence there is liberty of appeal, as from 
 congregational elderfliips, to the claflical prefbytery, and from 
 thence to the provincial Synod, fo from the provincial to the na- 
 tional afTembly, &c. 4. Finally, The power of Synods is not only 
 perfuaiive and confultative (as fome think) able to give grave ad- 
 vice, and to ufe forcible perfuaiions in any cafe, which if accepted 
 and followed, well ; if rejected and declined, there is no further 
 remedy, but a new non-communion inftead of a divine church- 
 cenfure : But it is a proper authoritative juridical power, which 
 all within their bounds are obliged reverently to efleem, and du- 
 tifully to fubmit unto, fo far as agreeable to the Word of Chrill. 
 
 4. Finally, this authoritative juridical power of Synods is three- 
 fold, viz. Docirinal^ Regulatitig, and Cenfuring. i. Doctrinal^ 
 in reference to matt,ers of Faith, and Divine Worihip ; not to 
 coin new Articles of Faith, or devife new acls of Divine worfhip : 
 but to explain and apply thofe articles of Faith and rules of wor- 
 fiiip which are laid down in the word, and declare the contrary 
 errors, herefies, corruptions. Hence the church is ftiled The pillar 
 and ground of Truths I Tim. iii. 15. Thus to the Jewifli church 
 'Luere committed of trujl the Oracles of God^ Rom. iii. 2. 2. Re^ 
 gulating^ in reference to external order and polity, in matters 
 prudential and circumftantial, which are determinable according 
 to the true light of nature, and the general rules of Scripture, 
 fuch as are in i Cor. x. 31, 32. Rom. xiv. i Cor. xiv. 26, 
 40, &c. not according to any arbitrary power of men. 3. Cen- 
 furing power, in reference to error, herefy, fchifm, obilinacy, 
 contempt, or fcandal, and the repreffing thereof-, which power 
 is put forth merely in fpiritual cenfures, as achnonition, excom- 
 munication, depoiition, &c. And thefe ceniures exercifed, not 
 in aiordly, domineering, prelatical way: but in an humble, fo- 
 b'^r, grave, yet authoritative way, necellary both for prefervation 
 of Ibundnefs of doctrine, and incorruptnefs of converfation ; and 
 for extirpation of the contrary. This is the power which belongs 
 to Synods. Thus much for clearing the right ftate of this quef- 
 tion. 
 
 II. For the fecond thing, viz. the Propofition itfelf, and the 
 confirmation thereof, take it brielly in thele terms. 
 
 Jefus Chrift our Mediator hath laid down in his word fufiicient 
 ground and warrant for juridical Synods, and their authority, for 
 governing of his church now under the New Teftament. Many 
 arguments might be produced for proof of this Propofition : as, 
 I. "From the li^ht cf ii.iturc\ 2. From the words of the law,Dcut. 
 
190 7he Divine R'l^ht of Church-Gcvernment, Cbap. XI\ [ 
 
 xvii. 8, 12. compared with 2 Chron. xix. 8, 11. Pfal. cxxii. 
 4, ;. holding forth an ccclefiaftical Sanhedrim in the church of 
 the Jews, iuperior to other courts. 3. From the v^rds of Chrift, 
 Matth. xviii, 15, to 2 1. 4. From the Unity of the vifible 
 church of Chrift now under the New Teftament. 5. From the 
 priniitive ApoAoiical pattern laid down, A£ts xv. &c. and from 
 divers other conliderations •, but for brevity*s fake, only the 
 two laft arguments ihall be a little infifted upon. 
 
 Argum- I. The unity oronenefs of the vifible church of Chrlft 
 now under the New Tellament, laid down in Scripture, gives us 
 a notable foundation for church-government by juridical Synods. 
 For, r. That Jeliis Chrift our Mediator hath one general, viiible 
 church on earth now under the New Teftament, hath been already 
 proved, Part 2. Chapter viii. 2. That in this church there is a go- 
 vernment fettled by divine right, is evidenced Part i. Chap. i. 3. 
 That all Chrift's ordinances, and particularly church-government, 
 primarily belong to the whole general church vifible, for her edi- 
 lication, (fecondarily to particular churches and fmgle congrega- 
 tions, as parts or members of the v/hole) hath been manifefted 
 Part 2. Chapter viii. Now, there being one general vifible 
 church, having a government fet in it of Divine Right, and that 
 government belonging primarily to the whole body of Chrift ♦, fe- 
 condarily, to the parts or members thereof-, muft it not neceiTarily 
 follow, that the more generally and extenfively Chrift's ordi- 
 nance of church-government is managed in greater and more ge» 
 neral aftcmbiies, the more fully the perfe£lion and end of the 
 government, viz. the edification of the whole body of Chrlft is 
 attained ; and on the contrary, the more particularly and linnly 
 church-government is exercifed, as in prefbyteries, or iingle con- 
 gregational elderiliips, the more imperfect it is, and the lefs it at- 
 tains to the principal end : Confequently, if there be a divine 
 warrant for church-government by fingle congregational elder- 
 fliip3, is it not nluch more for church-government by prefbyte- 
 ries, and Synods, or Councils, wherein more complete provi- 
 iion is made for the ediiication of the general chi'.rch or body of 
 Jefus Chrlft. 
 
 Argum. 11. The primitive Apoftolical pra£lice in the firft and 
 purcft ages of the church after Chrift, may further evidence with 
 great ftrength the divine warrant for church-government by ju- 
 ridical Synods or Councils. Let this be the polition. 
 
 Jefus Chrift our Pvlediator hath laid down in his word a pat- 
 tern of a juridical Synod, confifting of governing cilicers of 
 
 vers preiLyterial churches, for a rule to the churches of Chrift in 
 all fucceedinp ares. 
 
 For proof hereof take thefe two affertions : i. That Jefus 
 Chrift hath 'aid down in his word a pattern of a iuridicul Svncd. 
 
Chap. XIV. The Divine Right of Church Government, lo! 
 
 2. That this juridical Synod is for a rule to the churches of Chrift 
 in all fucceeding ages. 
 
 ASSERTION I. 
 
 That Jefus Chrift hath laid down in his word a pattern of a Sr- 
 nod, yea of a Juridical Synod, confifting of governina-officers of 
 divers prefbyterial churches ; is manifeft A^ls. xv. and'xvi. where 
 are plainly fet forth: i. The occafion of the Synod 2. The 
 proper members of the Synod. 3. ihe equal power and authori- 
 ty exercifcd by all thofe members. 4. The way and method 
 of ordinary Synod.al proceeding. 5 The juridical a^s of pow- 
 er put forth by the Synod ; with the iffue and coniequent of all 
 upon the churches. 
 
 Firft, here was a proper ground and occafion for a juridical 
 Synod. For thus the text exprefly declareth, that certain men 
 nuhich came doiim from Judea^ taught the hrethreny and faid, except 
 ye be circumcifed after ihe manner of MofeSy ye cannot be faved ; ^,uhen 
 therefore Paul and Barnabas had no fmall dijfention and difputation 
 ivith thevti they determined that Paul arid Barnabas, and certain 
 other of them, foould go up to Jerufilem to the Apojiles and elders 
 about this queftion^ A6ts xv. i, 2. compared with ver. 5, But there 
 rofe up certain of the Sef} of the Fharifees, -which believed, faying^ 
 that it was needful to circumcife tbem^ and to comti^and them to keep 
 the Law cf Mofes ; and with ver. 23, 24. The Apojiles, and elders^ 
 and brethren fend greeting unto the brethren which are of the Gen- 
 tileSi in Anti'jch, and Syria^ and Cilicia : Forafmuch as we have heard 
 that certain which went out from usy have troubled you with words 
 fub verting your fouls, faying y Te mu/l be circumcifd a. 'id keep the 
 
 Law In which parages thefc things are evident. 
 
 I That falfe doftrine, de{l:ru(5tive to the daarlne of Chrift 
 in his gofpel, did arife in the church, viz. That circum- 
 cifion and keeping of the ceremonial Law of MofJis was necef- 
 fary to falvation, ver. i, 5, 24. and this falfe doarine promoted 
 with lying, as if the Apoftics and elders of Jerufalem had fent 
 forth the falfe teachers with dire^Hons to preach io, as their a- 
 pology (to whom we gave no fuch comuu-indment, ver. 24.) feems 
 to import. Here is corruption both ia doctrine and manners fit 
 for a fynod to take cognizance of, 
 
 2. That this corrupt Doi^trine was vented by certain that 
 came dov/n fioui Judca. it is evident, it was by certain 
 of the Sea of the Pharifees that believed ; as Paul ani ^Barnabas 
 make the Narrative to the Churcli at Jerufilem, ver. 5, 
 therefore the falfe teachers coming from Judea, (where the 
 churches of Chrift were firft of all planted, and whence the 
 church plantation fpread) publilbeJ their doarines with more 
 credit to their errors and d m^^'ir to the cliu.cfics 1 a!id fb bjck 
 
xpr The Divine Right of Chm-ch-Covcrnment. Chap. XIV, 
 
 the churches of Jiidea wlience they came, and of Antioch, 
 Syria, and Cilicia, whither they came, were interefted in the 
 bulinefs. 
 
 :». That the faid falfe teachers by the leaven of their do£lrinc 
 troubled them with words, fubverting the fouls of the brethren, 
 both at Antioch, Syria, and Cilicia, vcr. 23, 24. here was the 
 difturbance and fcandal of divers churches : compare ver. 39. 
 with 4 [ . 
 
 4. That Paul and Barnabas at Antioch had no fmall diiTention 
 and difpute againft the falfe teachers, ver. i, 2. that fo (if poffi- 
 ble) they might be convinced, and the churches peace preferved, 
 without craving further afliflance in a folemn Synod. 
 
 5. That after thefe difputes, and for the better fettling of all 
 the churches about this matter (which thefe difputes could not 
 cfFe^ :J they decreed (or ordained) that Paul and Barnabas, and 
 
 fome vthers of themfdves, fJjould go ttp to the Apofllcs and 
 elders at Jcru/alem about this ^leflion^ ver. 2. Here was an au- 
 thoritative miflion of delegated officers from the prefbyterial 
 church at Antioch, and from ether churches of Syria and Cili- 
 cia alfo, ver. 23, 41. to a fynodal aliembly with the prefbyterial 
 church at Jerufalem. 
 
 Secondly, Here were proper members of a fynod convened 
 to coniider of this queftion, viz. the officers and delegates of di- 
 vers prefbyterial churches : Of the prefbyterial church at Jeru- 
 falem, the Apoftles and ciders, A<5ts xv. 6. Of the prefbyteri- 
 al church at Antioch, Paul, Barnabas, and others, compare ver. 
 2. and 12. And belides thefe, there were brethren from other 
 churches, prefent as members of the fynod : as may appear by 
 thele tw,o confiderations : viz. 
 
 1. Partly, becaufe it is called. The ivhole multitude, ver. i2. 
 ^he ApoJlUs and elders luith the ivhole churchy ver. 22. The Apojlles^ 
 and elders, and Brethren, ver. 23. This whole m.ultitude, whole 
 church, and brethren, diftinct from the Apoftles and eiders 
 which were at Jerufalem, cannot be the company of all the faithful 
 at Jerufalem^ for (as hath been evidenced. Chap XIV. Pofltion 
 2.) they were too many to meet in one houfe : But it was the 
 fynodal multitude, the fynodal church, conlifling of Apoftles, 
 and elders, and brethren j which brethren feem to be fuch as were 
 fent from fcveral churches, as Judas and Silas, ver. 24. who 
 were affiftants to the Apoftles and Evangellfts : Judas, Acts xv. 
 22, 32, Silas, A(SU XV. 32, 40. and xvi. 19. and xvii. 
 4, 14, 15, and xviii. 5. Some think Titus was of this fvnod 
 alfo. 
 
 2. Partly bccau|e the brethren of Antioch, Syria, and Cilicia, 
 were troubled with this Queftion, ver 23, 24. Therefore it 
 c^not be reafonably im^^g'^^^j ^^ "-- ^iick' places fcught out foi> 
 
Chap. XIV, The Divine Right of Church Governmtnt. 193 
 
 a remedy ; and to that end, feverally and refpefllvely fent their 
 delegates to the fynod at Jerufalem ; elfe they had been very re- 
 gardlefs of their own church-peace, and welfare. And the 
 Epiftle of the fynod was diredted to them all by name, ver. 23. 
 and fo did formally bind them all, having men of their own 
 members of the fynod ; which decrees did but materially, and 
 from the natue of the thing bind the other churches at Lyftra 
 and Iconium, A£ts xvi. 4. Now if there were delegates but 
 from two prefbterial churches, they were fufficient to conftitute 
 a fynod ; and this juftifics delegates from ten or twenty churches, 
 proportionably, when there fhall be like juft and necelTary oc- 
 cafion. 
 
 Thirdly, Here all the members of the fynod, as they were 
 convened by like ordinary authority, fo they adVed by like or- 
 dinary and equal power in the whole bufinefs laid before them ; 
 which ihews it was an ordinary, not an extraordinary fynod. 
 For though Apoftles and Evangelifts, who had power over all 
 churches, were members of the fynod, as well as ordinary elders j 
 yet they acted not in this fynod by a tranfcendent infallible a- 
 poftolical power, but by an ordinary power, as elders. This is 
 evident, ^ 
 
 1 . Becaufe the Apoftle Paul, and Barnabas his colleague (cal- 
 led a Prophet and Teacher, A£t. xiii. i, 2. and an Apoftle, 
 A6ts xiv. 14.) were fent as members to this fynod, by order and 
 determination of the church of Antioch, and they fubmitted 
 themfelves to that determi^iation, A(Sts xv. 2, 3. which they 
 could not have fubmitted unto as Apoftles, but as ordinary elders 
 and members ontie prelbytery at Antioch : they that fend, being 
 greater than thofe that are fent by them. Upon which ground 
 it is a good argument which is urged againft Peter's Primacy 
 
 I over the reft of the Apoftles, becaufe the college of Apoftles at 
 Jerufalem, fent Peter and John to Samaria, having received the 
 faith, A(Sts viii. 14. 
 
 2. Becaufe the manner of proceeding in this Synod convened, 
 I was not extraordinary and apoftolical, as when they adted by an 
 
 immediate infallible infpiration of the Spirit, in penning the holy 
 
 i fcriptures (without all difputing, examining, or judging of the 
 
 i matter that they wrote fo far as we can read) 2 Tim. iii. 16, 17, 
 
 12 Pet. i. 20, 21 But ordinary, prefbyterial, and fynodal ; 
 
 by ordinary helps and meansj (as afterwards fliall appear more 
 
 fully) ftating the queftion, proving and evidencing from Scripture 
 
 what was the good and acceptable wilt of God concerning the pre- 
 
 fent controverfy, and upon evidence of fcripture, concluding, 
 
 tit feemed good to the Holy Ghojly and to uSy A^s xv. 28. which 
 
 words, any alTcmbly, having like clear evic^lence of fcripture for 
 
 B b 
 
194 ^^^^ Divine Right of Church-Government. Chap. XlV, 
 
 their determination, may without prefumptlon ufe, as well as 
 this iynod did *. 
 
 3. BeGavife the elders and brethren, (who are as authoritative- 
 ly members of the Synod, as the Apoftles) did in all points as 
 authoritatively act as the Apoftles themfelves. For, i . Certain 
 other of the church of Antioch, as well as Paul and Barna&as, 
 were fent as delegates from the church of Antioch, A6ls xv. 2. 
 2. They were all fent as well to the elders y as to the Apojlles at 
 Jerufalem^ about this matter, ver. 2. 3. They were received at 
 ycrufalcmy as well by the elders , as the Jpojlles, and reported 
 their cafe to them both, ver. 4. 4. The elders, as well as the 
 Apojlles, met together to conlider thereof, ver. 6. 5. The let- 
 ters containing the fynodal decrees and determinations, were writ- 
 ten in the name of the elders and brethren, as v/ell as in the name 
 oi x\\zJpoJiles, ver. 23. 6 'Yht elders and brethren, as well as 
 the ApojUes, blame the falfe teachers for troubling of the church, 
 fubverting of fouls ; declaring, that they gave the falfe teachers 
 no Juch commandment to preach any fuch doctrine, ver. 24. 7. 
 The elders and brethren, as well as the Apojlles, fay, It feemed'good 
 to the Holy Ghojl, e.ndto us, ver. 28. 8. The elders and brethren^ 
 as well as the Apojlks, did impofe upon the churches no other bur- 
 den than thefe necejffary things, ver. 28. 9. The elders, as well as the 
 Apojlles, being aiiembled, thought good to fend chfen men of them- 
 f elves, viz. Judas :ind Silas, with Paul VLud Barnabas, to Antioch, 
 to deliver the fynodal decrees to them, and to tell them the fame 
 things by mouth, ver. 22, 25, 27. 10 And the decrees are faid 
 to be ordained as well by the elders, as by the ApoJIles at Jerufa' 
 km. Acts xvi. 4. So that through this whole fynodal tranfa<fl:i- 
 on, the elders are declared in the the text to go on in a full au- 
 thoritative courfe of judgement w*ith the Apoftles, from point to 
 point. And therefore in this Synod, the Apoftles acted as ordi- 
 nary elders, not as extraordinary officers. 
 
 Fourthly, Here was the ordinary way and method of fynodal 
 proceedings by the Apoftles, elders, and brethren, when they 
 ' were convened unaninrioufly, ver. 25. For, 
 
 * Tills is the judgement of the Learned Whitaker upon thefe 
 words : other lawful councils may in like manner affert. Their decrees 
 to be the decreets of the Hoi. Ghoft, if they fliall be like to this 
 council, and ihall keep the lame rule, which in this council the Apof- 
 les did keep arid follow : For if they (hall decree and determine no- 
 thing but from fcripture, (which was done in this council) and- if they 
 (hall examine all queftions by the fcripture, and fliall follow the voice 
 rif tiie fcvipturcs in all their decrees, tli^n they may affert, that the 
 Holy Gholt fo decreed, &c. VVhitaker, Cont. page 610. 
 
Chap XIV. 7he Divine Right of Church-Governments. 19^ 
 
 1. They proceeded deliberatively, by difcourfes and difputes, de- 
 liberating aboui: the true ftate of the queftion, and the remedy of 
 the fcandal : This is laid down, i. More generally, a?id when there 
 had been much difputingi ver. 7. 2. More particularly, how they 
 proceeded when they drew towards a fynodal determination, Pe- 
 ter fpeaks of the Gentiles' converfion, and clears the doctrine of 
 jaftification by faith without the ivorks of the LaWy ver, 7, to 1 2. 
 Then Barnabas ^nd Paul confirm, the converlion of the Gentileg, 
 declaring the fgfis and wonders lurought by them among the Gentiles^ 
 ver. 12. After them y^/m'j fpeaks, approving what Peter Xr^d. 
 fpoken touching the converfion of the Gentiles, confirming it. 
 by Scripture •, and. further adds (which Peter did but hint, ver. 
 10. and Paul and Barnabas did not fo much as touch upon) a re- 
 medy againft the prefent fcandal, ver. 13, to 22. Here is now 
 an ordinary way of proceeding by debates, difputes, allegations 
 of Scripture, and mutual fufirages What needed all this, if 
 this had been a tranfcendant, extraordinary, and not an ordinary 
 Synod ? 
 
 2. They proceeded after all their deliberative inquiries and diC- 
 putes dechively to conclude and determine the matter, ver. 20, 
 to 30. The refult of the Synod (as there is evident) is threefold : 
 I. To fet down in writing their decrees and determinations. 2. 
 To fignify thofe decrees in an epiftle to the brethren at Antioch, 
 Syria and Cilicia. 3. To fend thefe letters by fome from among 
 themfelves, viz. Judas and Silas, together with Paul and Barna- 
 bas, to all the churches that were offended or endangered, that 
 both by written decrees and word of mouth, th^ churches might 
 be eftabliihed in faith and peace. 
 
 Fifthly, Here were leveral authoritative and juridical acfls of 
 power, put forth in this Synod, according to the exigency of the 
 prefent diftempers of the churches. This appears plainly, 
 
 I . By the proceedings of the Synod in accommodating a fuitable 
 and proportionable remedy to every malady at that time diftem- 
 pering the church, viz. a triple medicine for a threefold c■^feafe. 
 
 1. Againft the herefy broached: viz. That they muft be cir- 
 curacifed and keep the ceremonial Laiv of Mofes^ or elfe they could 
 not be favedy Acts xv. 2. The Synod put forth a doctrinal pow- 
 er, in confutation of the herefy, and clear vindication of the 
 truth, about the great point of Jufificaiion by faith without the 
 works of the Law, Acts xv. 7, to 23. and (Independents th-en\. 
 felves being judges) a doctrinal decifion of matters of faith by a 
 lawful Synod, far furpalieth the doctrinal determination of any 
 fmgle teacher, or of the prefbytery of any hngle congregation ; 
 and is to be reverently received of the churches as a binding or- 
 dinance of Chrift. ' 
 
 2. Againft the fchifm, occafioned by the doctrine of the falfe 
 teachers that troubled the church, A^s xv. X, ^.. The §ynod 
 
196 The Divine Right of Church-Government, Chap. XIY. 
 
 put forth a ccnfuring power, ftigmatizing the falfe teachers With 
 the infamous brands, of troubling the church with words, fub- 
 vertingof fouls, and (tacitly, a^ fome conceive from that expfefl 
 fion, unto ivhom ive gnve n6 fueh commaudrneni^ ver. 24.) of bely- 
 ing the Apoflles and elders of J erufalem, as if they had fent 
 ihcm abroad to preach this d oiftrine. 
 
 OhjeH. But the Synod proceeded not properly to cenfure the 
 fklfe teachers by any eccleiiaftical admonition, or excommunica- 
 tion, therefore the power exercifed in the Synod was only doctri- 
 nal and not properly juridical 
 
 Anfiu. I . They cenfured them in fome degree, and that with a 
 mark of infamy, ver. 24. as was manifelted. And this was not 
 only a warning and hint to the churches, to notefucli falfe teach- 
 ers, avoid them, and withdraw from them, compare Rom. xvi. 
 17, 18. with I Tim. vi. 3, 4, 5. but alfo was a virtual admoni- 
 tion to the falfe teachers themfelves, whilft their doclrines and 
 ways were fo exprefsly condemned. 2. They proceeded not to 
 prefent excommunication, it is granted ; nor was it at firft dafh 
 feafonable, prudent, or needful. But the Synod knew well, that 
 if thefe falfe teachers after this fynodal mark of difgrace fet up- 
 on them, fhould ft ill periift in their courfe, incurably and incor- 
 rigibly obftinate, they might in due time be excommunicated by 
 courle : It being a clear cafe in itfelf that fuch heretics or khif- 
 matics, as otherwife cannot be reduced, are not to be fuffered, but 
 to be caft out of the churches. An heretic after once sr twice ad* 
 monition y reject; Tit. iii. ic, ii. See Rev ii. 2, 14, 20. 
 
 3. Againft the fcandal of the weak Jews, and their heart-ef- 
 trangement from the Gentiles, who neglected their ceremonial 
 obfervances, as alfo againft the fcandal of the Gentiles, who were 
 much troubled and offended at the urging of circumciiion, and 
 the keeping of the law as neceflary to falvation, ver. i, 2, 19, 
 •24. the Synod put forth an ordering or regulating power, fram- 
 ing pradllcal rules or conftitutions for the healing of the fcandal, 
 and for prevention of the fpreading of it, comm.anding the bre- 
 thren of the feveral churches to abftain from divers things that 
 might any way occafton the fame ; It femed goodto the Holy Ghofi^ 
 and to iiSy to inipofe (or lay ) upon you no further burden than thefe ne^ 
 cefp,ry things y Ads xv. 28, 29. Here is burden and neceffary 
 things (fo judged to be neceffary for thofc times, and that ftate of 
 the church,) and impofmg of thefe upon the churches : will not 
 this amount to a plain ordering power and authority ? efpecially 
 confidering that the word to impofe^ or lay ouy when it is ufed of 
 the judg'jment, a<fl:, or fentence of an AlTembly, ordinarily iig- 
 nifitrs an authoritative judgement, or decree, as', Why tempt ye 
 Cody to layy or hnpofe a yoke upon the neck of the JDifciples — P A(Sts x v. 
 10. Thus fome in the Synod endeavoured to carry the Synod 
 \^Ith themfelves, authoritatively to have impofed the ceremonies 
 
Chap. XrV. *The Divine Right of Church-GoveniwenL 197 
 
 upon the churches ; whom Peter thus withftands. So, T/j^y bind 
 heavy burdens y and hard to he borne', and impofe them upon men s Jhoul- 
 ders, Matth. . xxiii. 4. and this laying on of burdens by the Pha- 
 rifees, was not by a bare do£tnnal declaring, but by an authorita- 
 tive commanding, as feems b5^ that, teaching for Doctrines the com- 
 mandments of men, IMatth. xv. 9. 
 
 2. By the title or denomination given to the fynodal refults 
 contained in their letters fent to the brethren. They are ftilcd 
 The decrees ordained, ov judged, A6ts xvi 4. Here are plainly ju- 
 ridical authoritative conftitutions. For it is very oblervable, 
 
 That wherefoever the words tranflated decree or decrees, arc 
 found in the New Teftament, thereby are denoted, laws, ftatues, 
 or decrees; as, Decrees of C<tfar, Acts xvii 7. A Decree from 
 Cafar, Luke ii. I. Mofes' ceremonial law^ the hand ivriting in erdi" 
 nances. Col. ii. 14. the Law of commandments in ordinances, Eph, 
 ii. 15. and this word is found ufed only in thefefive places in the 
 whole New Teftament. And the feptuagint interpreters often ufe 
 the word in the Old Teftament to this purpofe ) for laws, Dan. vi. 
 8. {or decrees, Dan. ii. 13. and iii. 10, 29. andiv. 3. and vi. 9. 
 
 And the other word tranflated ordained, when applied to an af- 
 fembly by the feptuagint, is ufed for a judgement of authority, 
 as, and nvhat was decreed againjl her, Efth. ii. I. and fo a word 
 derived from it, fignifies a r/^^;v^, Dan. iv. 14, 21. 
 
 In this fenfe alfo the word is fometimcs ufed in the New Tefta- 
 ment, when applied to Affemblies •, as, ^ake ye him, and judge 
 him according to your law, John xviii. 31. whom we laid hold upon, 
 and would have judged according to our law, Acls xxiv. 6. 
 
 Now, if there be fo much power and authority engraven upon 
 thefe two words feverally, how ftrongly do they hold forth au- 
 thority, when they are applied to any thing jointly, as hereto 
 the fynodal decifions ? 
 
 3 . By the confequent of thefe fynodal proceedings ; viz. The 
 cheerful fubmiflion of the churches thereunto : This appears both 
 in the church of x\ntioch, where the troubles firft were raifed 
 by the falfe teachers ; where when the Epiflle of the Synod was 
 read, they rejeiced for the c^nfolation, Adis xv. 30, 31. and Judas 
 and Silas exhorted and confirmed the brethren by word of mouth, 
 according to the Synod's direclion, ver. 3 2. And in other churches 
 to which Paul and Timothy delivered the Decrees crd.uned by the 
 Apoflles and Eldtrs which were at Jerufalem ; and fo were the church- 
 es confirmed in the faith, and abounded in number daily, Acts xvi. 4, 
 5. whence we have thefe evidences of the churches fubmiflion to 
 the fynodal dcci-ee? : i. The decrees are counted by the churches 
 a confolation. 2. They were fo welcome to tbinn, that thf^y re- 
 joiced for the confolaiion. 3. They were hereby i.oiab.y confirmed in 
 
 the faith, againft the falfe doctrines broicl- -d aaion>j; ihem 4, 
 The churches abounded in number daily, the icanucil ai;i ftumbling- 
 
j<^ Tke Divine Right of Chiirch-Govenwient, Chap, XIV. 
 
 blocks that troubled the church being removed out of the way. 
 How (hould iuch clients fo quickly have followed upon the pub- 
 lication of the fynodal decrees, in the feveral churches, had not 
 the churches looked upon that Synod as vefted with juridical pow- 
 er and authority for compoling and impofing of thefe their de- 
 terminations. 
 
 ASSERTION II. 
 
 That this * juridical fynod is for a rule to the churches of Chrlft 
 in all i'ucceeding ages ; there need no new confiderations for proof 
 hereof*, only let the reader pleafe to look back to Poiition 4. 
 of the lall chapter, where the fubftance of thofe confiderations 
 which urge the pattern of prefbyteries and prefbyteriai govern- 
 
 * That there is an authoritative, juridical fynod : And that this 
 fynod Acls xv. v/as fuch an one ; and that this fynod is a pattern to 
 us ; all this Is mofl ingenuoufly acknowledged and aflerted by that learn- 
 ed Independent Mr. John Cotton, In thefe words, viz. IV. Propofi- 
 tlon, In cafe a particular church be diflurbed with errors of fcandal, 
 and the fame maintained by a faftion amongft them : Now a fynod of 
 churches, or of their meffengers, is the firft fubje«?t of that power and 
 authority, whereby error Is judicially convinced aiid condemned, the 
 truth fearched out and determined ; and the way of truth and peace 
 declared and Impofed upon the churches. 
 
 The truth of this propofitlon may appear by two arguments. 
 
 /Irgum. I. From the want of power in fuch a particular church, 
 to ^afs a binding fentence where error or fcandal is maintained by a 
 fadtlon ; for the promlfe of binding and loofing which Is made to a 
 particular church, Matth. xvlli. J 8. is not given to the church when 
 
 it Is leavened with error and variance. And the ground If then 
 
 the church, or a confidcrable part of it, fall into error through Igno- 
 rance, or into fa6lIon ; by variance, they cannot expeft the prefence of 
 Cbrill with them according to his promlfe, to pafs a blind fentence. 
 And then as they fall under the convidllon and admonition of any o- 
 tjicr filler church, in a way of brotherly love, by virtue of communion 
 oF churches ; fo their errors and variance, and whatfoever fcandals 
 clfc do accompany the fame, they are juftly fubjed to the condemna- 
 tion of a fynod of churches. 
 
 2. A fccond argument to prove that a fynod Is the firft fabje6l of 
 power, to determine and judge errors and variances In particular 
 churches. Is taken from the pattern fet before us In that cafe, Afts 
 XV. I. to 28. when certain falfe teachers having taught in the church 
 of Antlorh, a neccHity of clrcumcifion to falvation, and having, got- 
 ten a faflion to take part with them (as appcarcth by the difTenfion and 
 difputation of Paul and Barnabas agalnft them) the church did>not de- 
 
 i 
 
Chap. XIV[ *The Divine Right of Church Government. 199, 
 
 merit for a rule to fucceeding churches, is appliable (by change 
 of terms) to the pattern of juridical Synods. 
 
 CHAP. XV. 
 
 Of the fuhordination of particular churches to greater affemhUes^for 
 their authoritative and judicial determination of caufts ecclefiafica] ,- 
 and the Divine Right thereof 
 
 THE Divine rigUt of cccleiiaftical afTemblies, congregation- 
 al, claflical and fynodal, and of their power for church- 
 government, being thus . evidenced by the fcriptures : Now in 
 the hft place take a few words briefly touching the f.bordination 
 of the Itiler to the greater aflemblies, and the divine warrant 
 thereof In alTerting the fuhordination of particular churches to 
 higher aiTembhes, whether claflical or fynodal, 
 
 tcrminc the cafe themfelves, but referred the whole matter to the<z- 
 pojlles and elders at ferufalem, Adls xv. i, 2. Not to the apoftles alone, 
 but to the apoftles and elders. The apodles were as the elders and rulers 
 of all churches ; and the elders there were not a few, the believers in 
 Jerufalem being many thoufands. Neither did the apoftles determine 
 the matter (as hath been faid) by apoilolical authority from immediate 
 revelation : But they aflembled together with the elders, to confder of 
 the matter, ver. 6. and a multitude of brethren together with them (ver. 
 12, 22, 23) and after fearching out the caufe by an ordinary means 
 of difputation, ver. 7. Peter cleared it by the witnefs of the Spirit to 
 his miniftry in Cornelius' family ; Paul and Barnabas by the like ef- 
 fect of their miniftry among the Gentiles : James confirmed the fame 
 by the teftimon3i. of the prophets, wherewith the whole fynod being 
 fatisfied, they determine of a Judicial Sentence, and of a way to 
 publlili it by letters and mefl'engers ; In which they censure the 
 falfe teachers as troublers of their church, and fubverters of their fouls ; 
 they rejecl the impofition of circumcifion, as a yoke which neither 
 they nor their fathers were able to bear: They impose upon the 
 church none but fome neceiRiry obfervations, and them by way of 
 THAT AUTHORITY which thc Lord had given them, ver. 28. Whicli 
 PATTERN clearly flieweth us to whom the key of authority is commit- 
 ted, when there groweth oftence and diftcrence in a church. Look 
 as in the cafe of the oflence of a faithful brother perfifted in, the mat- 
 ter is at laft judged and determined in. a church : fo in the cafe of 
 the cffence of the church or congregation, the matter is at laft judg- 
 ed in a congregation of churches, a church of cluirches : For what 
 is a fynod elfe but a ^hurch of churches ? keys of thc kin^jdora of 
 Iie:\Yen. Page 47, 48, 49. 
 
200 TZv Divine Ri^ht of Church Governimnt. Chap. XV. 
 
 1. It is not denied, but particular churches have within them- 
 felvcs power of difcipline entirely, fo far as any caufe in debate 
 particularly and peculiarly concerneth themfelves, and not 
 others. 
 
 2. It is granted, that where there is no confociation, or neigh- 
 bourhood of fmgle churches, whereby they may mutually aid 
 one another, there a fingle congregation mull not be denied en- 
 tire jurifdi^tion ; but this falls not within the compafs of ordinary 
 rules of church-government, left us by Chrift. If there be but 
 one congregation in a kingdom or province, that particular con- 
 gregation may do much by itfelf alone, which it ought not to do 
 where there are neighbouring and adjvicent churches that might 
 afibciate therewith for mutual alliflance. 
 
 3. It is granted, that every lingle congregation hath equal 
 power one as much as another, and that there is no fubordina- 
 tion of one to another ; according to that common and known 
 axiom, An equal hath no power or rule over an equal. Subor- 
 dination prelatical, which is of one or more parifhes to the pre- 
 late and his cathedral, is denied. All particular churches being 
 collateral, and of the fame authority. 
 
 4. It is granted, that clafncal or fynodal authority cannot be 
 by icripture introduced over a particular church in a privative 
 or deftru£live way to that power which God hath beftowed upon 
 It j but contrarily it is affirmed, that all the power of affem- 
 blies, which are above particular congregations, is cumulative 
 and perfective to the power of thofe inferior congregations. 
 
 5. It is granted, that the highefi: ecclefiaftical alTembly in the 
 world cannot require from the lowcil a fubordination abfolute, 
 and at their own mere will and pleafure, but only in fome refpect ; 
 fubordination abfolute being only to the law of God laid down 
 in fcripture ; we deteft popifli tyranny, which claims a power of 
 giving their will for a law •, 'tis fubjeCtion in the Lord that is 
 pleaded for j the ftraighteft rule in the world, unlefs the holy 
 fcripture, we affirm to be a rule to be regulated ; Peace being 
 only in walking according to fcripture canon. Gal. vi. ver. 16. 
 
 6. Nor is it the queftion whether Friendly, Confultative, Tra- 
 tcrnal, Chriftian advice or direction, be either to be delired or 
 bellowed by neighbouring churches either apart, or in their fy- 
 nodal meetings, for the mutual benefit of one another, by reaion 
 of that holy profeffion in which they are all conjoined and knit 
 together : For this will be granted on all hands, though when it 
 is obtained, it will not amount to a fufficient remedy in many 
 cafes. 
 
 But this it is that which we maintain, viz. That the Law of 
 God holdeth forth a fubordination of a particular church to 
 greater rtiTemblies, cunfifting of divers choice members, taken 
 out of fcvcral fmglc congregations : which airemblies have au- 
 
Cliap. XV. The Divine Right of Church^Gdvei'ntnent, 2cS^ 
 
 thorltatlve power and eccledaftlcal jurifdlftion over that parti- 
 cular church by way of giving fentence in and deciding of caufes 
 ecclefiaftical. For conformation of this AiTertlon, thus.- 
 
 Argunu I. The light of natnre may be alleged to prove, that 
 there ought to be this fubordination : This is warranted not on- 
 ly by God's poiitive hw, but even by nature's law, The church 
 is a company of people who are noi out-lawed by nature. The. 
 villble church being an eccleiiaftical polity, and the perfection of 
 all polity, doth comprehend in it whatfoever is excellent in all 
 other bodies political. The church muft refemble the common- 
 wealth's government in things common to both, and which have, 
 the fame ule in both. The law of nature direcfts unto divcrfities of 
 courts in the common-wealth, and the greater to have authority 
 over the leiTer. Tile church is not only to be conlidered as em- 
 ployed in holy fervices ; or as having ailemblics exercifed in fpi- 
 ritu'-U thing?, and after a fpiritual manner, but it is alfo to be 
 conlidered as confifting of companies and focicties of men to be 
 regularly ordered, and fo far nature agreeth to it, that it fliould 
 have divers forts of aflemblies, and the lower fubordinate to the 
 higher : 'I'hat particular parts fliould be fubjecSt to the whole for 
 the good of the whole, is found necefTary both in bodies natvtral 
 and politic : Is the foot to be lanced ? tho' it have a particular 
 ufe of its own, and a peculiar employment, yet it is to be ordered 
 by the eye, the hand, and the reft \ kingdoms have their feveral 
 cities and tov/ns, which all have their governments apart by theni- 
 felves ; yet for the prefervation of the whole, all join together in 
 the Parliament. Armies and Navies their feveral companies and 
 ihips, yet in any danger every particular compnny and Inip is or- 
 dered by ihe, couiifels and directions of the officers and guides of 
 the whole army, or navy : The church is fpiritual, but y^t a king- 
 dom, a body, an army, &c. D. Ames himfelf affirms that the light 
 of nature requires that particular churchess ought to combine in 
 fynods for things of greater moment. The God of nature and rea- 
 fon hath not left in his word a government againft the light of 
 nature and right reafon. Appeals are of divine and natural rights 
 and certainly very neceiTary in every fociety, becaufe of the ini- 
 quity and ignorance of Judg^js. That they are fo, the pra<Slice3 
 of all ages and natioijs fufficicntly teftify. 
 
 Argum. 11. The Tewilh church government affords a fecond 
 argument : If in that they had fynagogues in every city, which 
 v/ere fubordinate to the ibprcme eccleiiaftical court at Jtrufalem, 
 then there ought to b^ a fubordination of particular chi fches a- 
 mong us to higher Affemblies : but fo it was among them : there- 
 fore, 
 
 That the fubordination was among them of th^ particular fy 
 nagogues to the affembly at Jerufalem, is clear, Dea. xvii. 8, i^ 
 2 Chrcn. xix. ^, 1 1. Exod. .:xviii. 22, ^6y 
 
 B b 
 
302 The Divine Right of Chuych-G^verntnent, Cliap. XV* 
 
 That therefore it ought to be fo among us, Is as plain : For, 
 the dangers and difficulties that they were involved in without a 
 government, and for which God caufed that government to be 
 iet up among them, are as great if not greater among us, and 
 therefore why fliould we want the fame means of prevention and 
 cure ? Are not we in greater danger of herefies now in the time 
 of the Nev/ Tcftament, the churches therein being thereby to be 
 exercifed by way of trial, as the apoftle foretels, i Cor. xi. 19. 
 Doth not ungodlinefs in thofe laft times abound, according to 
 the fame apoftle's prediction ? Is there not now a more free and 
 permitted intercourfe of fociety with infidels than in thofe times ? 
 Nor are the exceptions againft this argument of any ftrength : 
 As, I. That Arguments for the form of church government, 
 muft yet be fetched from the Jewifh church : The government of 
 the Jews was ceremonial and Typical, and Chriftians muft not Ju- 
 daife, nor ufe that Judaical compound of fubordination of church- 
 es : the Mofaical Polity is abrogated now under the New Tefta- 
 ment. Not to tell thofe that make this exception, i. That none 
 argue fo much from the Jewifli government as themfelves for 
 the power of congregations both in ordination and excommuni- 
 cation, becaufe the people of Ifrael laid hands on the Levites, 
 and all Ifrael were to remove the unclean : 2. We anfwer, the 
 laws of the Jewilh church, whether Ceremonial or Judicial, fo 
 far are in force, even at this day, as they were grounded upon 
 common equity, the principles of realon and nature, and were 
 ferving to the maintenance of the moral law. 'Tis of efpecial 
 right, that the party unjuftly aggrieved fliould have redrefs, that 
 the adverfe party Ihould not be fole Judge and party too, that 
 judgement ought not to be rafhly or partially palFed upon any. 
 The Jewifh polity is only abrogated in regard of what was in 
 it of particular right, not of commmon right : {(^ far as there 
 was in their Laws either a typicalnefs proper to their church, 
 or a peculiarnefs of refpe<S1C to their ftate in that land of promife 
 given unto them. Whatfoever was in their laws of moral con- 
 cernment or general equity, is ftlll obliging j whatfoever the 
 Jewilh church had not as Jewiih, but as it was a political churchy 
 or an ecclefiaftical republic (among which is the fubordination 
 of ecclefiaftical courts to be reckoned) doth belong to the chrif- 
 tian church : That all judgements were to be determined by an 
 high Prieft, was typical of Chrifi:'s fupremacy in judicature •, but 
 that there were gradual judicatories for the eafe of an opprefi^ed 
 or grieved party, there can be no ceremony or Type in this : This 
 ivas not learned by Mofts i?i the pattern cj th^ Mount, but was taught 
 by the light of 7iatiire to Jcthroy Exod. xviii. 22. and by him given 
 in qdvice to Mofes : This did not belong unto the peculiar dif- 
 pcnfation of the Jews, but unto the good order of the church. 
 To conclude our auTwer to this exception, if the be^^fit of 
 
Chap. XV. The Divine Right of Church-Governmentl 203 
 
 appeals be not as free to us as to the Jews, the yoke of the gofpel 
 fhould be more intolerable than the yoke of the law : the poor 
 affli<5ted chrlftian might grone and cry under an unjuft and ty- 
 ranical elderfhip, and no ecclefiaftical judicatory to relieve him ; 
 whereas the poor opprelTed Jew might appeal to the Sanhedrin : 
 certainly this is contrary to that prophecy of Chrift, Pfal. ixxii. 
 12, 14. 
 
 Argum. III. A third argument to prove the fubordination of 
 particular congregations, is taken from the inftitution of our Sa- 
 viour Chrift, of gradual appeals, Matth. xviii. 17, 18. where 
 our Saviour hath appointed a particular member of a church (if 
 fcandalous) to be gradually dealt witiial ; fir ft to be reproved ia 
 private, then to be admoniflied before two or three witnefles, 
 and laft of all to be complained of to the church : whence we 
 thus argue. 
 
 If Chirift hath inftituted that the offence of an obftinate bro- 
 ther ftiould be complained of to the church ; then much more is it 
 intended that the obftinancy of a great number, fuppofe of a 
 whole church, fhould be brought before an higher afTembly : But 
 the former is true, therefore the latter. The confequence, where- 
 in the ftrength of the argument lies, is proved feveral ways. 
 
 1. From the rule of proportion -, by what proportion one or two 
 are fubje^H: to a particular church, by the fame proportion is that 
 church 'fubje^l to a provincial, or a nationalaffembly ; and by the 
 Tame proportion that one congregation isgoverned by the parti- 
 cular elderfhip reprefenting it, by theame proportion are ten or 
 twelve congregations governed by a Clafiical prefbvtery repre- 
 fenting them all. 
 
 2. From the fufiiciency of that remedy that Chrift here prc- 
 fcribes for thofe emergent exigencies under which the Church 
 may lie ; fince therefore offences may as well arife between two 
 perfons in the fame congregation, Chrift hath appointed that par- 
 ticular congregations, as well as member^, fhall have liberty to 
 complain and appeal to a more general judgement for redrefs : 
 the falve here prefcribed by Chrift is equal to the fore ; if the fore 
 of fcandal may overfpread whole churches, as well as particular 
 perfons, then certainly t4ie falve of appeals and fubordination is 
 here alfo appointed. If a man be fcandalized by the neighbour- 
 church to whom fliall he complain ? The church offending muft 
 not be both judge and party. 
 
 3. From that ecclefiaftical communion that is between churches 
 and churches in one and the fame province or nation, whereby 
 churches are joined and united together in dodlrinc and difcipline 
 into one body, as well as divers particular perfons in a particular 
 congregation j fince therefore fcandals may be committed among 
 them that are in that holy communion one with another, moft un- 
 wrthy ofj and deftru^ive to that lacred league, certainly thofc 
 
804 ^^ B'tvim Right ef Church-Governmeni. Chap. XX''. 
 
 fcandals fliould be redrciTed by a fuperior judicatory, as well as 
 offtnces between brotlicr and brother. 
 
 4. He that careth For a part of 4 church mufl: much more care 
 for the whole ; he whofe love exteiids itfelf to regard the conver- 
 sion of one, is certainly very careful of the fpiritual welfare of 
 manv,. the cdificaton of a whole church; the influence ef 
 Chriil's love being poured upon the whole body, Bride, and 
 bpoufe, by order of nature, before it redound to the benefit of 
 SI finger or toe, viz. fome one iingle perfon or other. Nor 
 are the exceptions ar^ainft this inftitution of gradual appeals 
 of any moment. 
 
 The grand one, and tliat makes dire<Sl:ly againft our pofition, 
 iS, That our Saviour would haVe the controverfy between brother 
 and brother to be terminated in a peculiar church, and that its 
 judgement ihould be ultimately requefted, he faith, Tell fh 
 churc/j, not churches : The fubordination here appointed by 
 Chrift is of fewer to more, but ftill within the fame church, not 
 Vv'ithout it. To which we anfvver, our Saviour means not by 
 church, only one fingle particular congregation, but alfo feveral, 
 combined in their officers, as appears by thefe following reafons. 
 
 1. A particular church in fundry cafes cannot decide the dif- 
 ference, or heal the diftemper our Saviour prefcribes againft •, r. 
 when a particular church is divided into two parts, both in oppo- 
 iition one to the other *, or when one church is at variance with 
 another •, if Chrift here limits only to a paaticular church, how 
 jhall iuch djftempers be remedied ? 
 
 2. When Chrift bids, Tell- the church, he fpeaks in allufton to 
 the Jewifli church, which was reprefented not only by parts, in 
 theftngle fynagogueor congregation, but wholly in their fanhe- 
 drim, coniifting of feledt perfons, appointed by God, for decid- 
 ing controverfies incident to their particular congregations, and 
 their mem.bers. So that we may thus reafon, the fubordination 
 here eftablifhed by Chrift is fo far to be extended in the chriftian 
 church, as in the church of the Jews, for Chrilt alludeth to the 
 Jewiih practice ; but in the JevviQ-i church there was a fubordina- 
 tion of fewer to more, not only within the fame fynagogue or 
 congregation, but within the Vvhole natron, for all fynagogues 
 were under the great council at Jerufalem. Now that Chrift gives 
 here the fame rule that was of old given to the Jews for church- 
 governnient, Is clear, i. From the cenfure of the obftinate, who 
 was to be reputed a heathen and a publican *, wherein is a manifeft 
 allufion to the prefent eftute of the church of the Jews : and, 2. 
 From the familiarity and plainnefs of Chrift's fpeech. Tell the- 
 church, which church could not have been underftood by the 
 Difciples, had not Chrift fpoken of the Jewiili judicatory, befides 
 which they knew none for fuch oftences as Chrift fpake of to 
 thcni, there being no particular church which had given its name 
 
 I 
 
Chap. XV. The Divine Right of Church^Government. 20 J 
 
 to Cliri^l: as alfo, 3. From his citing 'the words of that text, 
 Dent. xix. 15. where the witneffes and offenders were hy way of 
 further appeal to fland before the Lord, before the priefts for 
 judgement, ver. 17. 
 
 3. It is plain, that our Saviour intended a hberty of going be- 
 yond a particular congregation for determining cafes of contro- 
 verfy, from thcreafon of that fuboriination which Chrift enjoins, 
 of one to two or three, and of them to the church. The rca- 
 fon of that gradual pro^refs there fet down, was becaufe in the 
 increafe of numbers and greatnefs of aiTemblies, m.ore wifdom, 
 judgement, and gravity is fuppofed to be, than in the admoniti- 
 ons of a few and fmallcr number •, now then this power of ricrht 
 admonition, increafeth with the number of admonifhers, as well 
 without as within the fame congregation ; if ten go beyond tvro 
 in wifdom and gravity, forty will go beyond ten, and be more 
 likely to win upon the offender, and regain him. 
 
 Argtmu IV A fourth Argimaent is taken from the pattern of 
 the apoftolical churches, A^'ts xv. 
 
 The church of Antioch (though prefoyterial as was proved 
 Chapter XIII. Pofition II.) was fubordinate to the fynod at Jeru- 
 falem ; therefore a particular church is fubordinate to higher af- 
 femblies, &;c. 
 
 If a fynod al decree did bind them in thofe times, then may it 
 bind particular churches now, and thefe ought even ftill to be 
 fubj€(ft to fynods. 
 
 The confequence is undeniable, unlefs we hold that what the 
 fynod there impofed was unjufl:, of that we have now Icfs need of 
 thofe remedies than they had ; nay, fince the apoftles (who v/erc 
 afliiled with an extraordinary fpirit of infpiration) would ncver- 
 thelefs in a doubtful bufinefs have fynodal conventions for deter- 
 mining of controverfies, much more ought we to do fo, whofe 
 gifts are far inferior to their's ; and unlefs it had been in their de- 
 termination to leave us their example of a fynodal way of church- 
 government for our pattern, ihey had not wanted the meeting 
 together of (0 many with them for dicifion of the doubt, whofe 
 doftrine was infallible, and of itfelf, without an affembly, to be 
 believed. 
 
 The Exceptions againfl: this pattern of church polity are of no 
 validity, e. g. 
 
 1 . This was no fynod. Firft, That it was no fynod, appears, 
 in that we read ot no word of a fynod. Secondly, no Commtf- 
 froners from Syria and Cilicla, which churches fliould have fent 
 their delegates, had they been a fynod, and had their decrees 
 be^n to have bound in a fynodal way. Thirdly, All the believ- 
 ers had voices here. 
 
 2. If it were a fynod, yet it is no pattern for us, in regard it was 
 
2o6 The Divine Right of Church 'Government. Chap. XV. 
 
 conCfting of members guided by an infallible, and apoftolical 
 
 fpirit 
 
 We anfwer, i . Here is the thing fynod, though not the word, 
 which is a meeting confifting of the deputies of many fmglc 
 churches. 
 
 2. That Jeriifalem and Antioch had their commiflioners there, 
 is evident ; and by confequcnce many fingle churches had their 
 commiflioners, for there were maey fingle congregations at Jc- 
 rnfalem and Antioch, as hath been proved Chapter XIII. Pofiti- 
 on II. That thcie met together, the word ufed, ver. 6. they came 
 together^ evidenceth, and ver ^25. For the churches of Syria and 
 Cilicia, not fending their commiflioners, it follows not that be- 
 caufe tkey art not tiamedj therefore they were not there ; and if they 
 ivere not there, therefore they ought not to have been : But it is rather 
 thought Syria and Cilicia had commiflioners there, in regard the 
 fynodal decrees are directed to them as well as othe s, and 
 
 'the decrees bound them, which they could not do as formal 
 Scripture •, for the words (It feemeth good to us) and their fubmitr 
 ting the matter to difputation, argue the contrary ; therefore as 
 fynodal decrees, which in as much as they bound thofe churches, 
 they either were prefent, or were obliged to be prefent by their 
 commiflioners. 
 
 3. To that exception, that themultitude of believers had 
 voices there, and therefore it is not one of our fynods, ver. 22. 
 
 We anfwer, it can no ways be proved, that every particular 
 believer had a fuffrage in the Afl^embly. 
 
 Eminent divines* underfl:and by multitude Tind church, the 
 multitude and whole church of apoftlesand elders, who are faid to 
 ht -gathered together, ver. 6. to confider of the matter ; befides which 
 no other multitude is faid to be gathered together, while the mat- 
 ter was in debate ; yet we fliall not deny evgilo other members 
 the liberty of their confent and approbation, and freedom to exa- 
 mine all determinations by the rule of God's word : but the or- 
 daining and forming thefe decrees is here evinced to be by the a- 
 poftles and elders, when as they are called their Decreesy A<5s 
 xvi. 4, 6. 
 
 3. Thofe only had definitive votes, who met together fynodi-. 
 cally to conflder of the queftion ; but they were only the apoftles 
 and elders, A(fts xv. 6. That the epifl:le is fent in the name of 
 all, is granted •, becaufe it was fent by common confent, and 
 withal thereby was added fome more weight to the mefl^ige. 
 
 4. Further, if the believers of Jerufalem voted in that afl^em- 
 bly, by what authority was it ? how could they impofe a burden 
 upon, and command decrees unto the churches of Syria and Cili- 
 
 » Junius, Beza, Calvin, and Pifcator. 
 
Chap. XV. The Divine Right of Church Government, 207 
 
 cia, and other churches, who according to our brethren's opini- 
 on, were not only abfent in their Commiilioners, but independent 
 in their power ? 
 
 To the exception, that other fynods may not pretend to the 
 privileges of that, fince its decrees were indited by the Holy 
 Ghoft •, and therefore no pattern for our imitation. 
 
 Anfiv. Tl^ decrees of this aflemhly did oblige, as fynodal de- 
 crees, not as apoftolical and canonical Scripture : this appears fe- 
 ver al ways : 
 
 1. The apoftles, in framing thefe canons, did proceed in a way 
 fynodal, and ecclefiaftical, and far different from that which they 
 ufed in dictating of Scripture, and publifhing divine truths ; their 
 decrees were brought forth by much difputation, human difqui- 
 lition, but divine oracles are publifhed without human reafon- 
 ings, from the immediate inditing of the Spirit, 2 Pet. i. 2. 
 
 2. Befides the Apoftles, there were here commillioned elders 
 and other brethren, men of ordinary rank, not divinely and in- 
 fallibly infpired •, the Apoftles in the penning of fcripture con- " 
 lult not with elders and brethren (as our oppofites here fay they 
 did :) our brethren make mandates of ordinary believers, divine 
 and canonical fcripture. 
 
 3. Divine writ is publifhed only in the name of the Lord ; 
 but thefe in the name of man alfo, It feemed good to the Holy Ghoji 
 and to us i A£ts xv. 28. 
 
 4. Canonical and Apoftolical writing of new fcripture (hall 
 not continue till Chrift's coming, becaufe the canon is compleat. 
 Rev. xxii. 18, 19. l^c but thus to decree through the affif- 
 tance of the Holy Ghoft, who remaineth with the church to the 
 end, and to be direiSted by fcripture ftiall ftill continue. There- 
 fore this decreeing •■ is not as the inditing of the holy fcripture. 
 The minor is clear borti from Chrift's promiie, Where two cr three 
 are met together^ Matth. xviii. 18, 19, 20. Matt. viii. 20. as 
 alfo by the Spirit's infpiring thofe councils of Nice of old, and 
 Dort of late ; Therefore the Apoftles here laid afide their A- 
 poftolical extraordinary power, defcending to the places of ordina- 
 ry Paftors, to give them examples in future ages. 
 
 To conclude, it is plain, that all the cfTentials in this aflembly 
 were fynodal, as whether we confider : i. The occafion of the 
 meeting, a great controverfy. 2. The deputation of commifHon- 
 ers from particular churches, for the deciding of that controver- 
 ^j \ or 3. The convention of thofe that were deputed ; or 4. The 
 difcuflion of the queftion, they being fo convened ; or 5. The 
 determination of the queftion fo difcuiTed ; or 6. The impofition 
 of the thing fo determined; or 7. The fubje(ftion to the thing f» 
 ioipofed. 
 
 1 Tim. i. 17. 
 
 T» th* \mmor1.il Go I ^knt he gdr^i fer ezrr and iver. 
 
APPENDIX. 
 
 No. I. Of the fcnptiiral qualtficaiions and duties of Church 
 
 Member s» 
 
 ^ /} '\\T^^^^^ perfons have a right in the light of God 
 «nJv • \jj to be actual members of the church of Chrift ? 
 
 Anf. Only regenerated and converted perfons, fuch as are mar- 
 ried to, and have put on Chrift: fuch as are favingly and power- 
 fully enlightened, quickened and convinced of fin, righteoufnefs 
 and judgment*: fuch as have chofen Chrift for their Lord and 
 Saviour, and religned, and made over them.felves to him, and 
 received him upon his own terms f : fuch only as are reconciled 
 unto, and are in favour with God 3^ as are juftitied by faith, fanc- 
 tified by the Spirit, and fet apart for holinefs, and unto a hving 
 to God, and no more unto themfelves : fuch as are the beloved 
 of God, called effe<5lually to be faints, and have really and fincere- 
 ly taken upon them the yoke of Chriil Jefus. I fay fuch perfons,. 
 and only fuch, doth Jefus Chriil: account worthy of this privilege 
 and dignity %,■ Although men do not certainly know thofe that 
 are fuch, and by reafon of their darknefs, and fallible judgm.ents, 
 they may, and do admit others into the church, and unto 
 her privileges, yet in truth thefe have no right unto them, and' 
 ought not to be there j for thefe fpiritual holy things are for, 
 and only for, fpiritual and holy perfons. Chrift prepares m.en by 
 his grace, word and Spirit to make them fit materials, and then 
 he calls them to join together and become a fpiritual houfe, for 
 his delight, fervice and glory i|. And therefore holy perfons, and 
 fuch only, ought to be full members of the church of Chrift. 
 This will appear by thefe following particulars. 
 
 1. Becaufe God often declares his deteftation and abhorrence of 
 others being there, and manifefts his indignation againft them. As, 
 to the man that came to the marriage fupper v/ithout the wedding 
 garment, Matth. xxii. 11,12,13. And the five foolifii virgins, 
 chap. XXV. And the dreadful end of the tares, chap. xlii. 38 — • 
 44. which were the hypocrites, that by the devil's inftigation 
 had crept into the church. It is true, that fucii were, and will 
 be in the beft of churches, although their guides may do all 
 they can to prevent it, becaufe they cannot make an infallible 
 judgment of perfons fiatesj yet it 13 as certain thefe are ufurpers 
 and ought not to be there. For although they are in God's pro- 
 vidence permitted to creep in, yet we Uiay be fure they are not 
 
 * Johnxvi, 8, 9. 2 Cor. v. 5. Eph. ii. i, 5. -j-Col.ii. <^. 
 
 1 Cur. vl. 19, 20. :f Col. i, 12. I! 1 Pet. ii. 5. 
 
A P P E N D I X. 209 
 
 they are not there with his approbation : they are not all Ifrael 
 that are of Ifrael j for, faith God to all uncircumcifcd, what have 
 you to do to take my covenant into your mouth, feeing you hate 
 inftru^tion and caft my words behind your back (as all hypocrites 
 do) Pfal. I. 16, 17. And Chnd fays, that fuch as will not have 
 him to reign over him (and to be fure hypocrites will not) Ihall 
 be deftroyed, Luke xix. 27. Now, as hypocrites are moR loth- 
 fome and abominable perfons in the light of God, as may be 
 feen at large in Matth xxiii> i j — 35. they have no rigl\t unto 
 the fpiritual privileges of the church of Chrift, becaufc, in the 
 light of God, the gofpel church fhould conilft only of new crea- 
 tures and real members of Jefus Chriil. 
 
 II. That all church members ought to be lincere hearted be- 
 lievers appears by the high titles which the Lord Jefus gives 
 unto them in fcripture : they are defcribed to be like the king's 
 daughter^ all glorious within. They are called faints, holy 
 brethren, and beloved, elecl, dear children of God, the fpoufe 
 of Chrift, a holy temple of God, lively ftones, built up a fpi- 
 ritual houfe, a holy priefthood, and the Lord's fealed ones. 
 Now fuch honourable titles belong not unto mere formal profef- 
 fors, but only unto the real members of Chrift ; not unto thofe 
 that have a name only j but to fuch as are fo indeed and in 
 truth. 
 
 IlL A third reafon is taken from the ends of God in Inftitut- 
 ing and appointing churches. Ihey are faid to be built by the 
 Spirit for God, i e. for God to dwell and walk in them, to 
 repofe himfelf in them, as in his holy garden, houfe and tem-* 
 
 pie. -They are deflgned for promoting his glory in the 
 
 world, to diitinguifii his people from others ; that they ihould 
 be to the praife of his glorious grace, and be the living wit- 
 nelTes to his name, truths and ways ; that they Ihould be the 
 liabitations of beatity and glory, of fame and renown in the 
 world, and be the light thereof ; and that with one heart 
 
 and mouth they fliould glorify God. Believers are united 
 
 into a church capacity for their .fpiritual profit and advantage, 
 that God may there give them his love, and communicate his 
 grace, truths and couniels 10 them, as to his avowed houihold 
 and family •, Chrift walks there, and God the i ather dwells 
 there, and the Holy Spirit fpeaks to them in a fpecial and fre- 
 quent manner to diftribute liberally of their love and fulnefs. — 
 They are formed and fet up by Jefus Chrift to be the only feats, 
 and fubjects of his laws, ordinances, power and authority, tiai: 
 they might receive, obey, and obferve his laws, declare bciore 
 the world there owning of him for their Lord, by their open 
 and public profeiiion of, and fubje£tion unto him, as fuch, and 
 that, by their regular and diftinct following of him in their unit- 
 ed church llate, they might manifeft to all men, that Uiey are 
 
 C c 
 
le 
 
 APPENDIX. 
 
 his fubjecls and dlfclples, tliat they have choien him for their 
 J.ord and King, and liis law for the rule of their faith and o- 
 bedicnte ; tliat they are not their own, but his ; and that they 
 have repofcd thenifclves in him, as their happlnefs, and eternal 
 bleiTednefs ; that they are called out of the world and fet apart 
 bv hi'3 nj-iice for liin-.felf, to hve unto him ; and thit they have 
 taken uocn themfelves liis holy yoke, and the obfervation of 
 
 all his laws God has united believers into churches, that 
 
 by his Spirit and minifters he may feed and nourilh them there, 
 as his flock, water them as his garden, fupport them as his 
 houfe, and order and govern them as his family and houf- 
 hold 
 
 IV. l^he church of Chrift fiiould confiPc of new creatures 
 and fincere hearted believers, becaufe they only can and will 
 anfwer, and profecute the foreiaid, and fuch like holy ends of 
 God, in and by his church. They are fitted and framed, 
 moulded and poliflied, by the Hoiy Ghofl, for their growing up 
 into a holy temple in the Lord ; and fo, by the conitant and 
 promifcd guidance, and conducl of their living head Jefus Chrifl:, 
 \vith their fpiritual qualifications, they are enabled to anfwer 
 and perform the great ends of God, in erecting and building 
 them up in a church (late. But unregenerate perfons canriot 
 do this, becaufe they are Grangers in heart to Jcfus Chrift, and 
 to the power of godlinefs ; nor would they, if they could, 
 becaufe they have not the faving knowledge of Chriil in them, 
 but are full of obilinacy againft God. 
 
 V. Becaufe all the laws, ordinances and works of church 
 members are holy,' fpiritual and heavenly. They are fuch, as the 
 natural man u -derftands not, and cannot difcern what they are, 
 becuuie they are fpiritual and holy ; and therefore they that 
 are not taiu^ht of God favingly to form a proper judgment of 
 them, do think and judge of them carnally and vainly. But belie- 
 vers have them written in their hearts before hand : Yet they have 
 tiiem not without book, I mean they have the fame laws of Chrill 
 written in the books of their hearts, which they find in the Bible, 
 by which they are in fome meafure enabled to underhand, receive 
 love and rightly to obey the laws a«d ordinances of Chriil, 
 without. Their laWs are holy and fpiritual, and their works in a 
 church ii?.te are fo likewil'e. They have a holy God, who is a 
 fp'rii, to i'erve and worfliip ; a fpiritual head to believe in and 
 obey •, holy and fpiritual work to do ; and therefore they 
 nped to be holy and fpiritual perfons, not only externally in prc- 
 fcihon, but alfo internally, in truth. Almoll: all the laws and 
 ordinances of ChriR are committed unto them, and God expecls 
 his principal and choicell: worihip from his churcli j and thcfe 
 are all above and beyond the reach of carnal minds. 
 
 VI. The church ought to be compofcd of believers and re- 
 
 I 
 
 ...J. 
 
APPENDIX. ^ 211 
 
 generated perfons, bccaufe they are c:illcd to continue and fland 
 fafi: in all il:orms and lempefts ; and to hold out itnto the en i, 
 as being bnih upon the rock Jefus Chrift. For whatever church 
 is built upon the fand, and not upon the Lord Jefus, and by 
 the authority of his word and Spirit, will not fland long, becaufo 
 it wants a foundation to bear up its weight. Ihey mud all be 
 buili: upon the rock and chief corner ftone, the iure foundation 
 that God hath laid. The Lord Jefus tells us Iviatt- xvi. lo. 
 That upon tills rock (i. e. himfclf a*nd the truths that Peter 
 had confeiTed) will i build my church, and the gates of hoil 
 fhall not previ^il againft it. But it is certain that hypocrites are 
 not built upon Chrift by faith, but fix their vain' hopes on a 
 fandy foundation. Therefore, if their perfons are not built upon 
 Chrill:, their church ftate cannot ; but upon the fMvA. Hence 
 then it follows that only true believers are built on Qhr^ 
 and fo they are the only perfons that Chrift wifhes to have 
 built up into holy temples ; becaufc the churches tljat Chriil: 
 builda Iha'l be built upon himfelf, that they may ftand impreg- 
 nable againlt all oppolition : And therefore they Ihould only 
 be com.pofed of fuch as are united lo him by fairh, and have 
 chofen him for their only rock and foundation, and not of lucii 
 as do fecretly reject him. 
 
 ^teji. What qualifications fhould believers £inA in themftflves 
 for tneir own fatisfadtion, before they enter into full ccmmunioii 
 with the vilible church of Chriil ? 
 
 Anfiv. They fhould be able to anfwer the following quefliens 
 in the affirmative. 
 
 I. Can you fay indeed that you do feriouHy and heartily de- 
 fire to fee, and^to be more deeply and powerfully convinced of 
 your own vilenefs and linfulnefs, of your own weaknefs and 
 wretchednefs, and of your v/ants and imworthinefs ? and that 
 in order to your deep and fpiritual humiliation and fclf-dtbafing, 
 that you may be more vile in your own eyes, and Jefus Chrifc 
 and free grace more precious and excellent, more high and ho- 
 nourable -, and mere fweet and deilrable, that your hearts may be 
 melted into godly forrow, and that you may be moved thereby 
 to abhor vourfelves, andto repent in duli and aflies, Job xlii. 5, 
 6? 
 
 II Can you fay that you do ferloudy and heartily deure and en- 
 deavour to believe in Cliiilf, and to receive andacceitt of him in the 
 gofpel way, fuch as you find in Mark viii, 34. Luke xiv. 26, 27, 
 28. and elf^nvhere ? Do you thus defire and chufe to havehim with 
 his yoke and crofs, Matth xi. 28, 29 ? and do you fo deny vour- 
 felves, and your. nnfu'.-felf, righteous- felf, worldly fclf, fuppofcd 
 able, powerful Iclf.^ and every other carnal and fpiritual fclf, tliat 
 Chrift only may be exalted, that you may be nothing in your jufti- 
 licatioii and fjilvation-, but that J el us Chrift and ivt^ grace may be 
 all, and in all things, Ccl. hi. 11. rhih ih- ?, ^ -^ L'O you dclire, 
 
212 ATPEN^DIX, 
 
 chufc, and endeavour to have Chrifl; en the hardeA- terms ; and 
 do you dellre, that all may go for Chrlft's pcrfon, blood and 
 righteoulnefs, his grace, love, life and Spirit, for the pardon of 
 vour fins, and the JLifiification of your perfons, that you may be 
 found in him, not having your own righteoufnefs, but the righte- 
 oufncfs of Chrift by faidi, Phil. iii. 9 ? and do you go and pre- 
 fent youvfelves as dcftitute condemned fniners to him, and to 
 God the Father in and by him., that you may be clothed with the 
 righteoufnefs of Chrift, and that God may pardon, juftify and 
 accept you, for his fake only? 
 
 III. Do you lerioufly and heartily defire and 'chufe to have 
 Chrift Jefus for your Lord and Ruler too, Col. ii 6. that he 
 may rule in you, and over you, and that your lufts and your- 
 fclvcs, your interefts and your all, maybe fubitCLunto him, and 
 be:\vb.olly at his command and difpofal continually .^ Is Chrift 
 the Lord as acceptable to you 'as Chrift Jefus the Saviour: and are 
 you willing to obey him, and to be funjedl to his authority and 
 dominion, as well as to be faved by him .'' Would you have him 
 todeftroy your lufts, to make an end of ftn, and to bring all un- 
 der his obedience ? 
 
 IV. Do you ferioufiy and heartily defire and endeavour never 
 to fin more; but to walk with God unto all well-pleafing contin- 
 ually, Col. i. 10 ? And do pray earneftly that God would work in 
 you that which is well pleating in his fight, Heb. xiii. 21. that 
 you may in all your ways honour and glorify him, as the end of 
 your living in this world, 2 Cor. v. 15 ? Would you indeed live 
 to the praife of his glorious grace, be an ornament unto his 
 name and gofpel, and be fruitful in every good word and work ? 
 ai:e thefe things tl-e fcope, aim, and intent of your hearts and 
 fouls (in fome good meafure and degree) daily, in duties and or- 
 dinance?, and at other times ? 
 
 V. Do you ferioufly and heartily chufe and defire communion 
 with Chrift, and in truth pndeavour to obtain and keep it ? do 
 youfo feek for it in the v,ray of gofpel obedience, and in obferving 
 your duty in keeping Chrift's commandments ? and do you pre- 
 fer it to all earthly, carnal things ? do your hearts breathe and 
 pant after it, and are you willing to deny felf, and all felf inte- 
 refts, to get it ? Are you glad v/hen you find it, and fad when by 
 your own carelefsnefsyou lofe It ? Doth it v/hen obtained quicken 
 your love to and zeal for Chrift ? Doth it warm your hearts, and 
 taufe them for a time to run your race in. gofpel obedience cheer- 
 fully ? Doth it lead you unto, and caufe your hearts center in 
 Chrift ; and doth it oblige and bind them fafter unto him and ftir 
 you up to thankfnlnefs ? 
 
 VI. Do you fincerely and heartily defire, ferioufiy chufe, and 
 earneftly endeavour, to be filled with gofpel fincerity towards God 
 and man, and would you rather be true hearted towards God, than 
 
APPENDIX. 213 
 
 feem to be fo towards man ? Would you rnuch rather have the 
 prah'e of Cod, and be approved of by him, than the praife of 
 men, and be extolled by them ? Is it the great thing yon aim at, 
 in your [/rofefiion and praclice, to attain Imcerity and upright- 
 r.efs in heart ? Is all hypocrify hateful and abominable unto you •* 
 Are you afraid of it, and do you v.'atch and ftrlve agninfl it, as 
 againft an enemy to God and your own fouls, and are you griev- 
 ed indeed when you find it in you ■' 
 
 Vil. Do you delire and chufe jcfur, Cliriil:, for the great ob- 
 j eel of your love, delight and joy, and do you find him to be fo, 
 in fome meafure ? Do you delire and endeavour to make him the 
 object of your warmefh aifedtions, and to love him fincerely, 
 heartily, fpiritually, fervently, and conftantly, and do you ex- 
 prefs your love to him by keeping his commandments? Are you 
 grieved in fpirit, becaufe you can love him no more, and do you 
 earneftlvpray unto him to fhed abroad his love into your hearts 
 by the Holy Ghoft, that you may love him as ye ought, Rom. v. 
 5 ? Doth his love and lovelinefs attract your heaits to him, and 
 caufe you yield the obedience of faith to his holy laws ? 
 
 VIII. Is it the defire, choice and endeavour of your fouls to 
 have all fins purged out of them, and to have them filled with 
 Chrift's grace, truth and holinefs, and do you" hate your Hn, 
 watch and fight againft it, and endeavour to keep it under ? Do 
 you indeed aim at, defire, labour and ftrive, to be holy in heart 
 and life, and conformable unto Jefus Chrifl in all things poflible? 
 Are your lufts your heaviell burdens and your greateft aiili(Slions, 
 and do you intend and endeavour their utter ruin and deftru^lion? 
 will no degree of grace fatisfy you until you be ptr£t£t to the ut- 
 moft as Chriil is ? Are you fo much concerned for Chrifi's ho- 
 nour, and your foul's holinefs and happin. 3, that you dare not 
 knowingly fin againfc them for a world ; or do, in word or deed, 
 by omifiion or commiflion, that which may dilhonour, grieve 
 or wound them ? Are thefe things fo indeed ? 
 
 IX. Have you a meafure of Ipiritual knowledge and dilcern- 
 ing of fpiritual things ? Do you undtrftand the nature and con- 
 cerns of the houfe of God, and the work and duties, the privi- 
 leges and enjoyments thereof, and what you have to do there ; 
 together v:ith the ends of God in indituting and erecting gofpel 
 churches ? 
 
 X. Do you intend and refolve, in the light, life and power of 
 Chrift, to feek for, and endeavour unfcignedly to obtain, and 
 profecute the ends of church fellowlhip, when you Ihall be accept- 
 ed among th.em -, and do you defire and aim at the hoiy ends ap- 
 pointed by God in defiring communion with them ? as, i. to en- 
 joy God and communion with him, in all his ordinances. 2. To 
 worlhip God there in fpirit and truth, and to give him your ho- 
 mage and fervice in his hcufe. 3. To fhew your fubje<^lion and 
 
214 A P P E N D I X. 
 
 obedience to him, and to make a public and open profcfTion of 
 him, and of his trutlis before men. 4. To receive of his grace, 
 to enrich your fouls with Iiis fuhiefs, and to be fealed by his Spirit 
 unto the clay of your redemption. 5. That you may walk orderly 
 and beautifully, and fliine as hghts in the church, and in the " 
 world, before faints and finners. 6. That you may be eftabl idl- 
 ed in the truth, live under the watch and care of Chrill's minif- 
 tcrs, and of fellow members •, that by their infpecflion and faith- 
 ful dealings with vdu you niay be kept, or brought back from fin 
 to God, by their wife reproofs and holy inflru^lions. 7. That 
 you may yield up yourfelves in holy obedience to Chrifl, and do 
 all things whatfoever he commands you, that you may have the 
 right ufe and enjoyment of all your purchafed privileges, and 
 be fccured againfl the gates of hell .'' — Are thefe and f uch like 
 ends in your hearts and minds^ in your walk and in church fel- 
 lowfliip, and can you find the forementioned figns of grace in 
 you in fome fuitable meafure, though not {o clearly and fully 4s 
 you would wifh ? Then I may venture to afTure you, that you are 
 qualilied for being actual members of the church of Chrift, that 
 you are called and invited into his houfe, and that you are indif- 
 penfably bound to ^nfvver to the call of God, and to enter into 
 his holy temple. 
 
 I fay that church privileges are yours, the doors of God*s 
 hcufe ft^ndjopen for you, Chrifl {lands at the door, and waits 
 for you, he invites^vou to come in and to fit down at his table, 
 and you fliall be moil freely and heartily welcome to your Lord, 
 and to his people. 
 
 ^//^?. What are thefe qualifications, which the rulers of a 
 church, for their own fatisfaclion, Hiould look for, and find in 
 fuch perfons, as they admit into full couimunion with the church 
 of Chrifl? 
 
 Anjw. It is certain that all that profefs the Kame of Chrifl 
 '.\nd his ways, ought net, and may not be admitted into the 
 I^ord's holy temple, becaufe many, if not the moll of them are 
 very ignorant ot Chriil and his ways, and notorioufly fcandalous 
 in their lives, as fad and woful experience fliews. If church ru- 
 lers fhould admit known hypocrites, they betray their truil, and 
 defile Chrift's holy temple, by taking in fuch perfons as they 
 know, or ought to know, lie would not have there. And that 
 they ought to try and prove perfbns, that they may know their 
 fitnefs, before they admit them in, is clear in Acts ix. 26, 27. 
 and becauie Chnft hath committed the keys of his houfe to take 
 in and exclude according to iiis will and appointment. 
 
 As to fatisfying qualiiications in perfons dcliring admiflion into 
 the church, v/hsn they appear to be real found hearted believers, 
 according to the judgement of charity, by the rules of the v/ord, 
 the churcL'x ouglu to receive them in the Lord. 
 
APPENDIX. 215 
 
 I. If they can flulsfy the church, by giving Scripture evidence 
 of their regeneration, converfion, repentance and faith in Chrlft ; 
 of their kno'vvledge of Chrill:, his laws and ordinances; of their 
 loft and perifliing ftate by reafon of fin, and of their fincere de- 
 iires and refoluuons to become the l^ord's, and to walk with him 
 unto all well pleafing in all his ways. 
 
 II. If they are found in the faith of the gofpel ; I mean in the 
 chief and principal doctrines thereof, although they may be 
 ignorant of, or miftaken in matters of Icfs importance. If thev 
 have fome diftincl: knowledge, and faith concerning thefe, and 
 other fuch truths and matters contained in the word of God ; 
 as of the ftate and condition in which man was at firft created ; 
 how he loft that holy and bleffed eftate, and the mifery into 
 which he brought himfclf and all his pofterity thereby : Con- 
 cerning themfelves, that they are by nature children of wrath, 
 dead in trefpalTes and iins, and condemned to eternal death ; 
 that they are enemies to, and at enmity with, God ; that they 
 have neither will nor power by nature to will and to do that 
 which they ought, and which is well pleaiing to God ; that they 
 have forfaken God, and are under the curfe of the law ; and 
 that they are the children, fubjedls and fervanis of the devil, 
 the world, and their own lufts ; that God left not all men in 
 this loft ftate and condition, but provided an all-uiflicient remedy, 
 namely, Jefus Chrift, and that by an everlafting covenant, entered 
 into with him, in the behalf of men, before the foundation of 
 the world. Tit. i. 2. 2 Tim i. 9. Prov. viii. and that, in pur- 
 fuance thereof, he eIe<Sl-ed and gave fome to Chrift, that he 
 might fave them out of his mere grace and love, John vi. 37, 
 40. That God the Father gave and fcnt his Son, the fecond 
 pcrfonot the Trinity, to mediate peace between God and m.an, and 
 to reconcile them 10 God, b^ his active and paffive obedience ; 
 that Jefus Chrift gave himfeif, and became a propitiation for 
 their ftns •, that he aflumed our nature into a perfonal uni- 
 on with himftif, whereby there are two natures in one pei-fon, 
 by which he, was made capable of his mediatorQiip ; that he, 
 being God and man in one pcrfon, took upon himfeif our guilt 
 and punilhment, obeyed the whole law of God, that men 
 had broke, and did always the things that pleafed God ; that, 
 when he had ftnilhed his active obedience, he became obedient 
 unto the death of the crofs, to the wrath of God, and to 
 the curfe of the law. Gal. ill. 13. Phil ii. 8 ;— that he re.illy died 
 and was buried, lay in the grave, and rofe again the third day ; 
 and after forty days he afcended into heaven, and fat down at 
 the right hand of God ; and that he will come again to judge 
 the quick and the dead ; — That he is king, prieft and prophet ; 
 a king to give laws unto men, and to command their obedience 
 to him, to rule and govern his fubjects, and to reward the obedi- 
 ent and to punifu the diiobedient j — That all power in heavL^n anil 
 
a\6 A P P E N D I X. 
 
 earth is committed unto him ; and that he is coequally and co- 
 eternally God with the Father and Holy Spirit. That as a High ■■ 
 Prieil he died and made atonement for the lins of his people, 
 and fits in heaven to make interceflion, and to appear in the 
 prefence of God for them, Heb. vii. 25. and ix 24. That there 
 are three perfons in the Godhead, yet but one God. That the 
 Holy Gholl is eternally God, was fent into the world, and came 
 from the Father and Son, for the ele6l's fake;— T'hat it is he that 
 regenerates perfons, works eiTtclually in their hearts, applies 
 Tefus Chriit and all his benefits to mt^n, and favingly convinces 
 his elecSt of Hn, righteoufneGj and judgement :— I hat all that 
 rightly believe in Chrift Ihall be faved ; but thofe that believe not 
 fhall be damned : and that all that believe in him mud be careful 
 to perform good works. That believers are made righteous, 
 through the righteoufneis oF Jefus Chrill, and tliat they have 
 none of their own to commend them unto God- That God 
 hath made Jefus Chrift unto his chofen, wifdom, righteoufnefs, 
 ian(Stiiication, and redemption ; and that they are made the 
 righteoufnefs of God in him. That God imputed their iins to 
 Chriff, and imputes the blood and righteoufnefs of Chrift to 
 them •, and that they are juitined thereby, and not by inherent 
 holinefs and righteoufnefs. — That God loves, pardons, jultifies, 
 and faves men freely ^ without any refpedt unto their good works, 
 as any caufe thereof; but that all the moving caufe (witheut him- 
 felf ) is Jefus Chrift: in his mediation. — That the ground and rea- 
 fon of their obedience, in performing good works, is the reveal- 
 ed will and pleafure of Chrift commanding them,, and the ends of 
 them are to exprefs their thankfulnefs to God for his grace and 
 love, to pleaft and honour him, to meet with God, and to enjoy 
 communion with him., to receive of his grace and the good cf 
 many promifes ; to fhine as lights in the world, and to be ufeful 
 unto men ; to declare whole and what they are, and to lay up a 
 reward in another world ; to keep their lufts under, and their 
 graces in v^{it and exercifs. And to manifeft their refpect and fub- 
 je^tion to Jefus Chrift, his authority and law. — That the law, for 
 the matter of it, as in the hr.nd of Chrift, is the rule of all obe- 
 dience j and that all are bound to yield fubjection to it. — That 
 there Ihall be a refurrection of the juft and unjuft:. — That rege- 
 neration is abfolutely necelTiiry to falvation, and that without it , 
 none can enter into the kingdom of heaven : — That the Scrip- ' 
 tures of the Old and New Teftament contain, and exhibit unto 
 men, the whole revealed will of God; and are fufhcient to make 
 the man of God perfe^l, thoroughly furniftied unto every good 
 work ; and that whaToevcr they are to belic\e and do is contain- 
 ed therein; and that it is the ground of their fisth, hope, and prac 
 tice. — That Jefus Chrift hath inftituted and appointed many or- 
 Uiuanccs of woriliip, for his own glory and his people's good. 
 
APPENDIX. ui 
 
 and are all that bound to obferve and to wait on God \ii them. 
 That all perfons are indifpenfably bound to mind, and carefully 
 to obferve the principal manner and end of all their duties, 
 and to fee that they be right, holy, and fpiritual indeed, and not 
 to pleafe thenifelves with the matter of them alone. That n6 
 man can ferve God, or do any work acceptable unto him, until 
 he be regenerated, and. brought inco a ftate of grace. 
 
 Thefe are fome of the matters of faith that they fliould iri 
 fome meafure be acquainted with and believe, that are admitted 
 into full communion with the church of Chriil. And thefe 
 '.ind other' truths mufl: not be known and believed, in a general, 
 notional, light, and fpeculative manner ; but heartily, powertul- 
 ly, and particularly j not for others, but for themfelves ; othei:- 
 wife their faith and knowledge will no way profit their fouls td 
 falvation. 
 
 III. They muft be qualified alfo with a blamlefs conVerfati- 
 on. Their converfation muft be as becometh the gofpel, other- 
 wife they are not mieet for communion with the gofpel church. 
 Carnal walking will not fuit fpiritual temples : for they will 
 greatly pollute and defile them ; and ftain and obfcure their 
 beauty and glory. Therefore they muft not be brawlers and 
 contentions perfons, covetous and worldly minded, vain and fro- 
 thy. They muft not be froward and peevifli, nor defraud others 
 of their right. Nor muft they negle6l the worfhip of God in 
 their families, nor be carelefs in governing and educating them 
 in good manners, and in the things of God. They muft not 
 be fuch as are known to omit the duties and ordinances of 
 religion in their proper feafons, or to have vicious familes 
 through their neglecl : nor to have any other kind of converfati- 
 on hateful to God and to his people. And therefore, whatever 
 their profefiion be, they may not be admitted into the church 
 of God, until they have repented of thefe, or any other fcandal 
 in their life and conduct. 
 
 IV. They ought to be fuch as have chofen the Ldrd Jefu^ 
 Chrift for their king and head, and dedicated and devoted them- 
 felves to him, to live in him and for him : Such as have fmglcd 
 him out, and fet him apart, (as it were) to be the objeift of their 
 love, truft and delight, of their fervice and obedience. They 
 muft have chofen and clofed with him upon his own terms, (i e. 
 free/y) renouncing and reje(Sting all their own righteoufnefi-, wor- 
 
 "thinefs, intereft and fufticiency, and chufmg and appropriating 
 liim to themfclves, for their righteoufnefs, worthinefs, portion 
 and fuOkiency, under a fight and conviction of their own empti^ 
 nefs, and deformity, and\vith a heart-fatisfied perfuafion of the 
 lovelineis and fulncfs of Chrift. 
 
 Y. AU this muft be done ferioufly, humbly, and heartily, fd 
 far as men can judge. If- perfons decbrc their knowledge of Godj 
 
 D d 
 
2iS APPENDIX. 
 
 and faith In Chrift in fuch a manner, and apparently by fach a 
 Ipirit as evidences fome {tnCe and feeling of what they "do declare, 
 church rulers may be mucli helped in forming a right judgement 
 of them, that they are fitted by God for church-memberihip. 
 If they do feriouily profefs, that what they do is in obedience 
 to the will, and as they judge, to the call of Chrift as their indil- 
 |)enfable duty -, — That they join in church fellowlhip to meet 
 with and enjoy God, to receive out of his fulnefs to enable them 
 to perform all duties, and to conform their hearts and lives in 
 his will to all things. Such perfons may undoubtedly be account- 
 ed worthy members, and admitted as inch. 
 
 S^f^f/}- What are the duties of Church Members tov/ards one 
 another ? 
 
 Anf'w. I. The greatefl is love ; \o\'Z and fpiritual afiedlions are 
 the holy cords which tie the hearts, fouls and judgements of be- 
 lievers together. This is that which, together with the fear cf 
 God, makes them avoid all things that may give jufl: offence or 
 grief to one another, and that which provokes them to follow af- 
 ter the things that make for peace and edification. Love is the 
 bond of peace : It is that which, together with divine light and 
 truth, caufes church-members to draw together as in one yoke, 
 and unanimoufly as with one heart and foul to deiign, aim at, and 
 carry on mutual and common good in the church. Vv^ithout this 
 they cannot, they v/ill not cement, nor long abide and live toge- 
 ther as a church, in peace and unity, nor promote any good work 
 among themfelves Without heart-uniting love they will receive 
 and entertain jealoufies and fufpicions one v»'ith another, and put 
 the worft conftru6lion on whatever is faid or done ; and they can- 
 not walk together comfortably and profitably when thefe are en- 
 tertained. 1 herefore it is abfolutely neceflary for all church-mem- 
 bers to be firmly united in cordial love and charity, which is the 
 bond of perfectnefs to, and in all other duties. God highly com- 
 mends, and ftridlly commands this love one to another, and puts 
 it into the heart of his peculiar people, that they may do v/hat he 
 commands. 
 
 1. God highly commends it wherever he finds it in a^t and 
 exercife, i Ihelf. iv. lo. and indc'ed, fays he, jf do it towards all the 
 hreihreu. To this duty, and to manifeft his high approbation of 
 it, God hath promifed a great reward, Heb^ vi lo. 
 
 2. God commands it and vehemently exhorts to it often in the 
 gofpel. Oh how importunately did the Lord Jefus enjoin it, and 
 frequently prefs it on hib d:f.iples v/hen he was en earth, John 
 xiii 34. a new commandment give I unto you : What is that nev/ 
 I ommandment ? VV hy, That ye love one another ; as I have loved you, 
 that ye a//o Icve one another. And in John xv. 12, 17. This is my 
 conmiar.dnicnt^ that "^e love one another, as 1 have hved you, i. e. 
 '1 ake the pattern of my love to you for your pattern in loving 
 
APPENDIX. 219 
 
 one another. I have loved and will love you, i . With grmt love, 
 John XV. 13. fo do you likewife. 2. My love to you is free^ 
 without any defert in you : Let yours be free, without carnal re- 
 {pc£is one to another alfo. 3. My love to you hyval, hearty ^ and 
 unfeigned: To let yours be one to another, 1 Pet. i. 22. 4 My 
 love to you is an exceeding fruitful love. I loved you fo, as to la- 
 bour, toil, fweat and die for you: fo muft you love one another 
 with a fruitful profiting love. 5 INIy love to you is a pitying^ fpnr- 
 ingy and forgiving love ; a forhenring and tender-hearted love : So 
 mufl: you be to one another, Col. iii. 12, 13. 6. I love vou 
 with a ivarm and fervent love : So do you love one another. ' 7. 
 I love you with a ho/y fpiritual lovey as new men who have my i- 
 mage llamped on, and my holy nature in you, and as you are 
 made perfect by the comelinefs and beauty I have put on you : So 
 do you love one another, becaufe you are a lovely and holy peo- 
 ple unto me. 8. I love you with a conftant and tinchangeahle love ; 
 notwithftanding of all your weaknefTes, yea uiikindnefs too, and 
 unworthy walkings before me : Ihus you are bound to love one 
 another. 
 
 O that church-members and all other Chriftians would ferioun-v', 
 fincerely, diligently and conftantly mind and praftife tliis prajid 
 and indifpenfable duty to one another, in all their way 5 and acti- 
 ons, and not lay it aflde as a little, ufelefs or indifferent matter, 
 which they may neglect at their own will and pleafure. 
 
 2. As we are indifpenfably bound to love one another; fo we 
 are as abfolutely and perfectly bound to walk in a loving and en- 
 couraging manner towards one another. Our behaviour ought to 
 be fuch in all things, as to invite all to love us, as holy, humble 
 and blamelefs faints, and brethren in Chrift. The Lord Jefus ex- 
 pects church-members to walk lovingly towards one anoLher, as 
 well as to love one another : They ought, therefore, as much as 
 poflible to provoke and encourage each other, and to remove out 
 of the way of love all fuch ilumbling-blocks, as may any way hin- 
 der it, as we cannot love a four, peevilh, contentious, and crofs- 
 grained profefTor, with as much complacency, as a meek, quiet, 
 humble, aflable, ar^d courteous one. 
 
 3. Chrid hath c'^arged and f.rlclly commanded all church- 
 members to live in peace: to be at peace among themfelves ; to 
 follow peace with all men, and as m.uch as in them lieth to live 
 peaceably with all men. O how often, and Mith what vehemen- 
 cy doth 'he Koly Ghoft prefs and enjoin this duty, efpecially a- 
 mong church-members in the Holy Scriptures. S>ce Pial. xxxiv 
 14. I Pet. iii. ir. Rom. xiv. ly. 2 Cor. xiii. ri. i ThefT. 
 V. 13. Heb. xii. 14. Lph v. 3. The apoftle Paul earncilly 
 warns church-members againll all debates, llrifes and contentions 
 one with another, efpeciully in their church meetings, Phil. ii. 3. 
 — David tells us, that it is-a mofl pleafant z\\<^ lovely thing for 
 
120 APPENDIX. 
 
 brethren to dwell together in unity. Pfal. cxxxUi. i, 2, Then 
 how much more pleafant and lovely is it for fpiritudl brethren to 
 love and worihip God in this manner together ? Chrift came into 
 the world and lived here a Peace-maker, and pronounces them 
 blefied that are iOy Matt. v. 9. He is a lover of peace and con- 
 cord, efpecially in his church', but he is an implacable hater of 
 ftrifeand diicord, and will not endure it therein: much lefs will 
 he Vv'ink at fuch as are the liril fowers of thefe feeds. The 
 truth is, flrivers and difputers in a church are the Devil's agents, 
 do a great deal of mifchicf to it, and are real plagues in it. i'hey 
 greatly hinder edification, 'and ipoil the order, beauty and harmo- 
 ny there : they are the proud, felf-conceited men, who are vainly 
 puffed up with high thoughts of themfelves, and their own abi- 
 lities, becaufe they have got fome fpeculative knowledge into 
 their heads, v«rith a volubility of fpeech, while they are deftitute 
 of Spiritual wiidom and humility in their hearts ; and therefore 
 they conceive that they are wifer than the church, and more able 
 to manage and order church affairs than their rulers. Their pride 
 and felf-conceit make them flight and contemn their teachers, and 
 rife up in a rebellious contention with, and oppofition unto them ; 
 as the Prophet complains, Hof iv. 4. T/:is people are they that 
 firive ivith the Priejls. Take heed then of ftrife and contention, 
 and follow peace one with another, efpecially in your affembling 
 together about the work of the church. Endeavour to get hum- 
 ble hearts, and then you will not be contentious 5 but quiet and 
 peaceable. 
 
 4. Church members ought to fympathize with, and to help to 
 bear one another's burdens as need requires, Rom. xii. 15, 16. 
 Gal. vi. 2. They ought to make their brethren's croffes, loffes, 
 temptations and afflictions their own. And, when they need the 
 helping hand of fellow-members to fupport or lift them up, when 
 fallen, they muft give it to them freely, readily and cheerfully, and 
 not turn a deaf ear to, nor hide their eyes from them, and their 
 cries. And, if they are cruel to, or carelefs of, one another in afflic- 
 tion, our Lord Jefus will recpire it at their hands, and take it as 
 done to himfeU. Therefore feeing it is the will of God, and our 
 indifpenfible duty to one another, who are members of the 
 church, let us put on bowels of mercies and kindnefs. Col. iii. 12. 
 And be tender-hearted, pitiful and courteous to each other, Eph. 
 iv. .32. J Pet. iii. 8. 
 
 5. Church-members ought to e.xhort and comfort one another, 
 for fo is the will of God concerning them. This is not only their 
 teacher's duty and work, but theirs alio to each other, Pleb. x, 
 24, 25. Heb. iii. 13. i Theff. v. 14. Chrillians {land in 
 ^ori'.JTHial need of one another's exhortations and confolations ; 
 ^nd if they manage this werk.v.'dl they may be very ufeful ancj 
 
APPENDIX. 221 
 
 profitable to one another, and may help to awaken, quicken, 
 and provoke one another,>to the love and practice of holinefs. 
 
 6. it is the will of the Lord Jtfus Chriil:, the church's head, 
 that her members fliould be each other's keepers •, that they fhould 
 watch over one another, and adnionilh and reprove one another, 
 as need requires. It is not meant, that they Ihould pry into one 
 another's I'ecrets, or be bufy-bodies in oth^r men's matters, but 
 that they iliould watch over one another's life and converfation, 
 that if they'do well they may be encouraged -, if ill, that they may, 
 by counfel, reproof, inftrudlion and exhortation, be brought to 
 a real light and lenfe of their miiconduct, and to unfeigned re- 
 pentance. By which good work, you will do them, the church, 
 Yca, Chrift himfelf, good and acceptable fervice. Church- mem- 
 bers Ihould carefully obferve, if all do keep clofe to their duty in 
 tlie church, or are remifs and negligent i — if they conduct them- 
 felv«s in a holy, righteous and Ibber way, or if on the contrary, 
 ihey are frothy, vain, proud, extravagant, unjuft, idle, carelefs, 
 or any way fcandalous. They Ihould llrietly obferve, if there be 
 anytatlers, back-biters, or fowers of difcord; or fuch as Ipcak 
 contemptibly of their brethren, efpecially of their elders, (ruling 
 or preaching) and of their adminillrations : as alfo, if there be a- 
 ny fuch as combine together, and make parties in the church, or 
 endeavour to obftru^tany good work which their elders are car- 
 rying on, for promoting the glory of Chrift and the good of his 
 people, and deal with them accordingly. They ought carefully 
 to obferve, if any be fallen under fm or temptation in any cafe, 
 and prefently to fet their hands to help, to relieve, and to reftore 
 them. Rev. vi. i. They muft watch, and endeavour to gain a 
 linning member, i . By their private admonition in cafe the of- 
 fence be private, and if that will not do, to take one or two 
 more to fee what effecSt that will have. But if that will not an- 
 fwer the end, then they are bound to bring it to the chui;ch re- 
 prefentative, that they may deal with the offending brother, and 
 proceed againft him as commanded. This is another great and 
 . indifpenfible duty required of church members, that they be not 
 partakers of other men's fins. '' 
 
 7. Church- members ought to forbear and forgive one anotlier •, 
 for tiriis is another commanded duty, Eph. iv. 2, 32. Col. iii. 
 13. When a brother offends or does another any injury, the 
 offended brother Ihould tell him of it, examine the matter and 
 learch out the circumfiances of it, and fee whether he did it ""- 
 advifedly, through weakncfs or ignorance ; or whether he did it 
 wilfully and knowingly. If upon an impartial fearch he is found 
 to have wronged his b: other through ignorance or weaknefs, he 
 muft judge charitably of him, and not be harfli and fevere to- 
 wards him, in his carri.ige or cenfure. But if it clearly appear* 
 upon impartial enquiry, that he did the injury kaowhigly and 
 
222 
 
 APPENDIX. 
 
 wilfully, then the ofFended brother muft deal with him as a mU 
 ful tranfgreP.or. He muft lay his fin before him, and fhew him 
 what laws he hath tranlgrelfed ; what evil he hath done him, 
 what wrono to W\3 own foul, and what offence he^hath done to 
 Chrift, bv breaking his holy laws He muft admonifli him a- 
 gain and again of his fm„ and reprove him, but not too feverely, 
 until he fmd him obil-inate and ftubborn. And if God convince 
 him of his ftn, and give him repentance unto life, he muft readi- 
 ly forgive him. And, if he be once truly convinced of, and hum- 
 bled for, his fm, he will moft fully confefs it to his brother, as 
 well as to God, and er)deavour to make him amends, and give 
 him all poftible fansfaction for the injury he hath doi ehim, moft 
 f'reely and willingly : For it is a certain llgn, that a perfon is not 
 powerfully and favingly convinced of, and humbled for, his fin, 
 while he bears off, and muft be fought after to make fatisiaiSlion 
 to fuch as he hath wronged ; becaufe were his heart really melted 
 into the will of God, he could not be quiet, until he have given 
 all poffible fatisfatStion to his brother, whom he has injured, Luke 
 xix. 8 — but in cafe he remain obftinate, and will not hearken to 
 reproof, then the of^^ended brother fliould take one or two more, 
 and deal with him ; and If that will not do, he ought to bring it 
 to the church rcprefentative, i. e. the elders of the church, that* 
 they may fee what they can do with him. But if they cannot 
 prevail on him to repent and to make fatisfaction, then he ought 
 to be caft out of the communion of the church, Matt, xviii. 1 7. 
 
 8. It is the indifpenfible duty of church-members to hearken 
 to, and to receive, inftru6lion, admonition and reproof from one 
 another. For if Tome are indifpenfibly bound at certain times to 
 give them, furely otliers v/ho need them are as much bound to 
 receive them, Frov. viii 33 — x. 17. and xxlx. 1. Thefe are 
 bound to hearken to their brethren's reproofs, counfels and ad- 
 monitions, with all humility, patience, and freedom of fpirit, 
 with all Icve, meeknefs and thankfulnefs to God, and to the giv- 
 ers of them : For they are great mercies to fuch as need them, 
 and they are their real and profitable friends, who feek their good,- 
 and endeavour to prsv. nt their deftruclion. Let it therefore ne- 
 ver be faid juftly of any of you that are church-members/ that 
 yo vv^ere reproved and admonifiied of any known fin by a bro- 
 jher, -and tnat )ou refufed and flighted their counfd or reproof, 
 juli.iied Nuurlcv^s in your fins, and were difpleafed with, or 
 angry at, fucli as admoniO;ed )^ou, and did their indifpenfible 
 duty to you, under your fin, for your faivation. 
 
 9. Church-mcmbers ought to pray for one another, and that 
 '••' a real love, fervency, and importunity, as they do for them- 
 
 James v. 16. O with what ferious minds, and ftrong uf- 
 
 »'• 'dd all church-members pray. for one another 'i'hey 
 
 li.^i.. ' [.■■■ ..; -h in buiiui'jg up one another, and praying in the 
 
APPENDIX. 223 
 
 Holy Ghoft one for another, Jude 20. They fhould carry one a- 
 nother in their hearts at the throne of grace, efpecially fuch as 
 :re under afflidllon, the whole church in general, and her teachers 
 in particular, Heb. xiii. 18. and wreftle with God for them. For 
 they have the fpirit of prayer given them, and audience and inte- 
 reft in heaven, for others, as well as for themfelves. 
 
 10. Church-members fhould often meet together for prayer 
 and holy converfation, by two or three, or more, as they may 
 have opportunity. This was wont to be the commendable prac- 
 tice of our forefathers, when Chrift, duty, heaven and religion lay 
 warmer on then- hearts than now they do: and this is frill the 
 practice of fomc that are now alive. God hath promifed his glo- 
 rious teaching, and his warming, ftrengthening, fanflifying and 
 comforting prefcnce to fuch as do fo, Matt, xviii. 20. Church- 
 members iind time enough to vilit one another, and meet together 
 to tell fome idle {lories, to tattle about other men's matters, 
 which do not concern them, and perhaps to bnch-hlte fome of their 
 brethren, and to prejudice the minds of perlons againffc their 
 teachers and their work, if they do not pleafe them. And will 
 not fuch meetings have bitternefs in the end ? Is it not great ini- 
 quity for Chriftians to tempt one another to fin, and to wronnr 
 their ov/n ibuls, by misfpending that precious time which they 
 might have employed in the fervice of God, and one another's 
 fpiritual profit. INIen and women were wont to difcourfe often of 
 the things of God and their experiences one to anotlier, Mai. iii. 
 16. But, alas, few perfons are now to be found, who can find time 
 and inclination for fuch an exercife. And the realbn feems to be, 
 that mDil: are great ftrangers to God and to themfelves, and are 
 fo much intoxicated with the things of this world, tliat they will 
 not attend with any pleaiure unto the fpiritual duties of religion. 
 
 1 1. Church-members ought to encourage one another by their 
 example, to attend regularly on the public ordinances of God's 
 worfiiip in his church. Whenever the church meets for the cele- 
 bration of the worlhip of God, all his members are bound to 
 meet together at the appointed lime, except in extraordinarv 
 cafes -, otherwife good order cannot be kept, and the public duties 
 performed, for the glory of God, and the edification of the 
 church. By church-members wilfully or carelefiy ablenting them- 
 felves at the time of meeting, they give an evil example to others, 
 tempt them to do the like, and caft a llumbUng-block in the way 
 of their duty, Heb. x. 25. 
 
 12. Church-members mufi be charitable to the poor that are a- 
 mong them, and freely contribute to ihem accordin;^ to their 
 ability and thfir r.ecefllty. They arc iudllpenfibly bounvi to impart 
 their help and afliflance to the poor, and to give tlicai a little of 
 their eflates. It is a debt whicli they owe to God, and a duty to 
 them. Ihev will comrfort them thereby •, but tli.y will much 
 
224 APPENDIX. 
 
 more profit tliemfelves than them : Tt is a more blefTed thing to 
 give than to receive. Wealthy perfons are leewards for the poor, 
 and a part of what God hath given thofe was deiigned for thefe, 
 I Pet. iv. 10. and therefore, fays God, Dent. xv. 7, 8. Thou 
 ■Jhalt not put thine hand from thy poor brother, brit floalt open tt wide 
 imto him. The rich muft: not only j^ive to keep the poor aUve in 
 mifery, but make comfortable provliions for them, that they may 
 have enough to keep them from the temptations of poverty and 
 prefling wants, and to fit them for, and encourage them in, their 
 work and duty, to God and man. 
 
 13. Churcli-members ought carefully, watchfully, diligently, 
 and confcientioufly to beware of and avoid, whatever may give 
 any juft offence Or fcandal to one another. For we are charged to 
 give none ajfence neither to Jeiu nor GcntUe, nor to the church of Gody 
 I Cor. X. 32. And our Saviour tells us, that luo to them by nvhom 
 the offence coi}uth^ Matt xviii. 7. 
 
 You muft take liced of fuch evils as the following, and avoid 
 them, becaufe they all carry fcandal in their nature to your- own 
 and other's fouls, as, i. Proud, difdainful, and haughty words, 
 conduct and converfation ; for thefe are grievous and provoking 
 evils, which vnll julHy offend all tlie obfervers of them. 2. Sullen, 
 four, and churliih language and behaviour, which is offenfive 
 unto all forts of perfons ; for this is an evil altogether unbecom- 
 ing the followers of Jefus Chrifl:. 3. A crofs, captious, and 
 contradictive fpirit and condu(Sl-, delighting in oppofition to the 
 judgement of the church and her rulers. This is very fcandal- 
 ous to the brethren, and very reproachful unto themfelves. 4. 
 Speaking evil of one another behind their backs ; back-biting or 
 publilhing their real or fuppofed evils, before they have been 
 fpoke to in fecret. 5. Speaking lightly or contemptibly of one 
 another, either to themfelves or to others in their abfence, as few 
 men can bear patiently to be defpifed by the flighting carriages of 
 their brethren. 6. Vain, fooliih, and frothy difcourfes, which 
 are rery offeniive to gracious faints. 7. Earthly mindednefs and 
 greedy purfuirs after worldly things; for as thefe are offenfive to 
 God, and hurtful to the foul, fo they are offenfive to faints. 8. 
 Strife and contention among bretliren, and grudging or envying 
 one another's profperity ; as thefe produce many evil and wicked 
 fruits, and caft blame upon the providence of God, who beftows 
 hi'^ mercies as he will. p. Defrauding and breaking promifes. 
 Contracting debts and unduly delaying or refufing to pay them, 
 and difappointing men of their juft expedlations in virtue of pro- 
 mifes made to them. Thefe alfo are fcandalous, and caufe the 
 name of God to be evil fpoken of. 10. Entering into a marriage 
 relation with fuch as are apparently in an unbelieving, carnal, 
 and unconverted flate and condition; lor this alfo is very offen- 
 five to hol;^ lerious men, although many make •?ery hght of it-^ 
 
A r P E N D I X. 
 
 2^5 
 
 II. Idlanefs and ilothfulnefs in your external calling, riegh£ling 
 to provide for your ov/n lioufe, as that will prove a fcandalous iin 
 to others and to yourfelves too. 1 2. Taking up a report raihly a- 
 gainfl one another of a icandalons nature^ gi^'Ji^g ear unto tatlers, 
 and hufy-bodies ; or being bufy-bodies in other nien*s matters 
 yourfelves, u3 this will give great oiience. 
 
 A\ B. The fubftance of this Number Is extracted from Ford'o 
 Cofpcl Church, Printed 1675. 
 
 No. II. 
 
 ^ n "WY^^ h-^i'^e a right to preach the gofpel and difpenfe 
 "^ V • Y V ^^"^^ public ordinances of religion ? 
 
 Anfiu. Without fome proper furniture, it is abfurd to imagine 
 any Ihould be fent of God to the minifterial work. When the 
 afccnded Jefus gave to the church Apoflles, Evangelifts, Pallors 
 and Teachers, he gave gifts to men. Who^ faith he, goeth at a^ 
 ny tiwe a luarfare on his oivn chirges ? What is the furniture, the 
 qualifications prerequilite, according to the Holy Scriptures ? A 
 blamelefs converfation, a good report -, experience of the felf-de- 
 baUng work of the Spirit of God ; compallion to the fouls of 
 men ; a fixednefs in the Chriftian doctrines \ a difpoiiiion faith- 
 fully to perform his vows ; an aptnefs to teach the ignorant, and 
 convince gainfayers. Knowledge of languages, knowledge of the 
 hiftory and fciences of this wOrid, are ufeful handmaids to afiill 
 us in the ftudy of divine things. To preach from the oracles of 
 God, without capacity to perufe the original, efpecially if verfant 
 in romances and plays, we abhor and dcteft. This aptnefs to 
 teach, however, conliJls not chiefly in any of thele; but in a ca- 
 {)acity to conceive fpiritual things, and with fome diftin^Slnc/s to ex- 
 prefs their conceptions to the edification of others, in that ener- 
 gy and life, whereby one, as affected himfelf, declares the truths 
 of God, in a fimple, fej-ious, bold and confcience-touching man- 
 ner The dilierence of this, fro.m human eloquence, loud bav^ 
 ling, and theatrical a^ion, is evident. Thefe n.ay touch the paiil- 
 ons, and not aiieet the confcience : they may procure efteem to 
 the preacher, none to Chrift. Thefe are tl.e prcdcift of natural 
 
 E. e 
 
226 APPENDIX. 
 
 art ; this the dlftinguifhed gift of God, without which, in a cer- 
 tain degree, none can have evidence that he was divinely lent to 
 xninlfter the gofpel of Chrift. 
 
 No appearance of furniture real or pretended, can warrant a 
 man's exerciling of the miniftryjunl. f; he have aregular call. That 
 all may prophecy one by ore is indeed hinted \n the facred records : 
 but there it is evident, infpiration treat? of what pertains to ex- 
 traordinary officers in the church ; hence there is mentioned the 
 gift of tongues i extraordinary Pfaims^ RLVtlaiions : the all that 
 might prophecy are therefore, not«//the m mbers of the church; 
 not nvcfnen, who are forbid to fpeak in the church -, but all the ex- 
 traordinary officers called Prophets, i Cor. xiv. 31. The all, that 
 were feat tered abroad from Jerufalem, and wr;;/ about preachitig 
 *the gofpel, A(tls viii 2. could not be all the believers ; for--t4iere 
 remained at Jerufalem a church of believers for Saul to make ha- 
 vock: ot It muft therefore have been all the preachers, belides 
 the Apofi^les. To (Irengthen this, let it be obferved, that the 
 word here rendered /rf^t/^//;^ is no where in Scripture referred to 
 one out of office: that every one ot this difperlion, we afterward 
 hrar of, are reprefented as Evangelifts, Paftors, or Teachers 
 i^£ts ix. I, II) ^9' 2nd xiii. i. Parents and mafters con- 
 vey the fame inftruftion that min-ifters do, but with a different 
 authority : not as minifters of Chriit, or of^^cers in his church. 
 If other gifts or faintfhip entitled to preach the gofpel, wo would 
 be unto every gifted.perfon, every faint, that did not preach it. 
 If our adored Redeemer refufed the work of a civil judge, becaufc 
 not humanly vefted with fuch power, will he allow his followers 
 to exercife an office far more important, without any regular call ? 
 Plis oracles diftinguiffi between the miffion of perfons, and their 
 gifts, fometimes called a receiving of the Holy Ghoft, John xx< 
 21, 23. ^ 
 
 To render the point inconteftably evident, he demands, how 
 men ILall preach except theybe fent ? declares, that no man rightly 
 faketh this honour to hi mf elf but he that is called of God as ivas Aa- 
 ron. I fCnt them not, therefore they fljall not profit this pecple at all, 
 fniih the Lorn The characters divinely affixed to minifters, preach- 
 ers, or heralds, ambafladors, ftewards, watchmen, angels, meffen- 
 ' gers, brightly mark their call and commiffion to their work, ihe 
 iiifplred rules for the qualifications, the eleOion, the ordination, 
 of minihrerp, are divinely charged to be kept till the day, t-he fecond 
 coming of Jefus Chrijl. For intermeddling with the lacred buH- 
 nels, without a regular call, has the Almighty feverely puni(]ied 
 ntimhers ol men. Witnels the deftrucUon of Korah and his 
 company ; the reje6lion oi Saul ; and the death of Uzza*, the 
 1,.. ^fy oi uriaii j the dilaller ot the ions of Scheva, &c Num. 
 xvi. I Sam. xiii. i Chron. xiii. 2 Gbron. xxvi. Acts xix. 
 
APPENDIX. 227 
 
 To rufh into it, if gifted, or to imagine we are fo, at our own 
 hand, introduces the wildeft diforder, and the moft ihockmg er- 
 rors : it did foat Antioch, and the places adjacent, whei-^ Ibme 
 falfely pretended a mifTion from the Apoftles. This too was its 
 effccl with the German anabaptiib ; and with the feclaries of 
 England. Averlion at manual work, pride of abilities, adifturbed. 
 imagination, a carnal projecSl: to promote felf, prompts the man 
 to be preacher Such ultroneous ruihing, is inconfiflent witli the 
 deep imprefuon of the charge, and the care to manifest their 
 miffion, every where in Scripture, obvbus in the miftiftcrs of 
 Chrift. However found his doctrine ; great his abilities ; warm his 
 addrefs, where is the promife of God's efpecial prefence, protec- 
 tion or fuccefs, to the ultroneous preacher ? Where is his con- 
 duct commanded, commended, or unmarked with wrath, exem- 
 plified in thefacred words ? Iiow then can the preaching, or our 
 hearing, of fucli, be in faith ? How can it be acceptable to God, 
 or profitable to ourfelves ? For ivhatfoever is fwt of faith is fin. 
 Falfely this preacher pretends a miliion from Chrift : wickedly, he 
 ufurps an authority over his church : rebellioufly he dcferts his 
 own calling, and attempts to make void the office his Saviour has 
 appointed ; to fruftrate the difpcnfation of the gofpel committed 
 to his faithful ambafladors. For how can they fulfil their minif- 
 try, if others take the work out of their hand ? How can they 
 commit it to faithful metiy if, not waiting their commiflion, men 
 rulh into it at pleafure ? » 
 
 In vain pleads the ultroneous preacher, that a particular miflion 
 to the oihce of preaching and difpeniing the facraments was on- 
 ly neceflary, when the gofpel was preached to the heathen. From 
 age to age, it is as neiv^ to children as newy to fuch as never 
 heard it. Nor, when hinting the necefliry of a miffion, does the 
 infpiring Spirit make any difti <Stion, whether the gofpel be new- 
 ly dlfpenfed or not: What therefore Gcd hath joified togiiher, let 
 no man put afmider. In vain he pleads' an immediate commiflfion 
 from God : in his infallible rtatutes, having fixed Handing rules of 
 vocation to the miniflry, by the mediation of men, God gives us 
 no command, no encouragement, to hope for an immediate call, 
 till the end of time. Abfurdly then we allow any to have fuch 
 a call, till we fee the fgtis of an apoftle ivroiight ifi hiin. It is not 
 fufficient he be found in his doiStrlne ; exemplariiy holy in his life, 
 active in his labours, difinterefled in his aims, feekingnot his own, 
 but the honour of Chriil, not his own carnal profit, but the ipi- 
 I'itual welfare of men : every ordinary preacher is, or ought to 
 be fo But, to thi claimant of a million uncommon, workinir 
 of miracles, or fuch extraordinary credentials, mull: demonflratc 
 he hath not run unfent. 
 
 In vain the uUroneous preacher boafts of his feelings, his fuc- 
 cefs -, his moving his audience \ his reforming their lives j as if 
 
X2$ APP.E't^DIX. 
 
 thefe demoralrated'his call from God. On enrth, was ever de- 
 hiCion carried on without pretence to, or witliout appearances of 
 thefe ? Let thei^i, who know the hifcory of Poperj^, of Maho- 
 metifm, Quakerifm, &c. fay if they were Who knows not, 
 that the Pharifaic fc6l pretended far more ftriclnefs, far more de- 
 votion, than the family cf Chrift ? .Who knows not, that Satan 
 may, and has oft transfoi-med himfelf ;>//<? ^/z on gel of light ; his 
 ir.inificrs into the form of inipired apoftles ; and his influences, 
 r.lmoll indifcernibly fimilar to thofeof the Spirit of Jefus Chrift ? 
 "Who knows not, how oft vain-glory, proud ard falfely extolling 
 of himfelf and party, in their number, their fpiritual experience 
 and high advances in holincfs, mark the diuinguifhed impoftor ? 
 How oft his ferraons are larded w'th thefe ? 
 
 No more tell us, if the fermcn be good, you do not regard who 
 preach it If God has prefcribcd a method of call, has dat- 
 ed the qualifications of the candidate, has warned againft preach- 
 ers unfent, has oft marked their guilt with viiible ftrokes of his 
 v/r2ti^ be aihamed to talk at fo arrogant, fo carelefs a rate. Lay 
 it not in the power of the jNIefopatamian wizzard ! Lies it not in 
 the power of a Romifh Jefuit, nj^y^ if permitted, of Beelzebub, 
 for a time to preach to you many truths of the gofpel, in the wai^m- 
 eft ftrain, the ioftieft language ? Would ycu acknowledge the three 
 for honoured ambaiTadors of Chrift } Tell us not your preacher 
 is wonderfully pious and good : perhaps you have only his own 
 atteftation ; when better known he may be a drunkard, a fwenr- 
 er, a villain, for you. Suppofe he were pious, {o was Uzziah ; 
 yet it pertained not to him to execute the prieft's oflice. Say not 
 he Is AvonderfuUy gifted — (peaks like never nuin : perhaps fo was 
 Korah, a man famous and of renown : fuch perhaps were the va- 
 g^ibond fons of Scheva. Say not his earneftnels in his work marks 
 his heavenly call : no, fuch were the Satanic exorcifts juft men- 
 tioned •, fuch was Mahomet the vileft impoftor To abolifli the 
 idolatry, and various other abom.inations of his country, he expof- 
 ed himfcif to cruel reproach, to manifold hardfliip and liazard 
 of life ; about fourteen years almort unfuccefsful he perfevered in 
 this dilTicuit, but delufive attempt What hunger, v/hat cold, what 
 torment and death have fome Jeftjitic and other Antichriftian mif- 
 Jflonaries undergone, to propagate the moft ruining delufions of 
 hell ; all under the pretoice of carneHnefij io gain finners to 
 Chrift and his church. The Scripture, however, no where faith 
 how fhall they preach except thjy 5c gracious.'^ except they be 
 gifted .? except they be in earncft ? I^ut hozv Jljcill they preachy 
 ixcept they be fent ? 
 
 N. B. From Brown's Letters. 
 
APPENDIX. 22« 
 
 s*====^^ 
 
 No, III. 
 
 On the fame fujji3y ivho have a r':ght to [.reach the gofpelT 
 
 It is exprefsly eDJolned In the word of Gcd that we fliouldear- 
 neftly contend far the faith once delivered to the faints. This 
 faith includes all the ordinances, as well as all the doctrines of 
 Chrift ; and it is no lefs our duty to coritend for the former than 
 for the latter. Ihey have been equally oppoPed, and there is the 
 fame neceffiry why we Ihould contend for both. Among the or- 
 dinances of Chriil, the preaching of the gofpel holds a principal 
 place, and it hath accordingly, in all ages, met with coniiderable 
 appolition. Like other ordinances, it hath been often grievoufly 
 abufed, and perverted to the mod unworthy purpofes. By m.any, 
 who would be efteemed the wife of the world, it is counted un- 
 worthy the attention of any but the vulgar: It has been called 
 the foolifhnefs of preaching. The infidels of our time, and fome, 
 who by attachment to the Arian and Socinian fyftem, are in a 
 progrefs to infidelity, cry it down as a human device or piece of 
 craft. This need not, however, cccalion any great furprize: 
 The fplrit of the world favcureth not the thing<^ that be of God, 
 and the enemies of the truth naturally wilh to have full fcope to 
 propagate their delufions. But it is matter of regret, that the 
 preaching of the gofpel is, by many who attend upon it, too lit- 
 tle regai;ded asaji ordinance of Chrifl. And fome of the profef- 
 fed friends of gofpel doctrine fo far miftake the nature and infti* 
 tutlon of preaching, as to engage in it without any other call than 
 their own abundant zeal, and even to plead, that ;:.ll fliould do {o 
 who find themfelves qualified. To fhow that fuch a fentiment 
 and practice have no warrant from the word of God, the follow- 
 ing obfervationsare offered. 
 
 I. The preaching of the gofpel Is an ordinance that Chrift hath 
 appoined for the gatliering and edification of his church; and, 
 being a matter of politive inflitution, all that belongs to the ad- 
 miniltration of it can he learned only from the rules and approv- 
 ed examples recorded in the New Teflament. It is not like thofsj 
 
22% APPENDIX. 
 
 duties that ar<" inr'^mbent upon all, according to the oppor^un^t^e3 
 they have in providence for the performance of them, and which, 
 without any exprefs commandment, could be urged upon chriftj- 
 ans by the common principles of moral obligation, fuch ?.^ to tf^ich 
 and admonifh one another. And becaufe the obligation to fuch 
 moral duties depends not upon pofitive inftitutionjit muil equally 
 extend to all, and no perlon whatever can be free from it* But it 
 is otherwife as to the preaching of the gofpel, wliichis a pofitive 
 inftitutioii of Chrift ; for it is^ a duty enjoined upon fom-r omy ; 
 yea, feme are even abfolutely prohibited from interm-tddlin^^ in it, 
 I Cor xiv. 34. I rim. ii. 12. and this could not be the c'lfe 
 if it were a matter of common nioral obligation. All argumef^ts 
 therefore taken from general principles, to prove the obligation 
 that Chriftians are under to exert themfelves for promoting the 
 caufe of religion, are to no purpofe here, as they do not prove 
 that the preaching of the gofpel is one of thofe means that all are 
 warranted to ufe 
 
 IL There is an inftituted miniftry of the ordinances of Chrift 
 unto his church, by fuch minifters and office-bearers as he hath 
 appointed. And the preaching of the gofpel is frequently refer- 
 red to as a principal part of that miniftry. We read of a minil- 
 try of the word, AOis vi 4. a miniftry received of the' Lord Jef- 
 us to teftify the gofpel of the grace of God, A6ls xx. 24. a mi-, 
 niftry of reconciliation, 2 Cor. v. 18. and a miniftry into which 
 fome are put by the Lord Chrift, i Tim. i. 12. This miniftry 
 is not left open to all the members of the church, in fuch a man- 
 ner as that every one who finds himfelf difpofed,^ or fuppofes him- 
 lelf to be qualified, may engage in it as he finds opportunity \ but 
 ofHce-bearers are appointed for it by the Lord Chrift, Eph iv. 
 II, 12 And he gave fome apoftles, and fome prophets, and 
 fome evangelifts, and fome paftors and teachers, for the perfect- 
 ing of the faints, for the work of the miniftry, and for the edify- 
 ing of the body of Chrift. Some of thefe officers were extraor- 
 duiary and temporary •, they had an extraordinary call, and were 
 endued with miraculous powers, which are now ceafed : But the 
 work of the miniftry, and particularly the preaching of the gof- 
 pel, is to continue to the end of the world, as appears from the 
 promife given for the encouragement of thofe that are employed 
 in it, Matt, xxviii. 20. There are accordingly ordinary officers, 
 paftors and teachers, appointed for the continued exercife of that 
 miniftry. 
 
 To thefe inftituted office-bearers is this minifiry excluftvely 
 committed, Mark xvi. Matt, xxviii. The gofpel of Chrift, in re- 
 fptdt of the public miniftry thereof by preaching, is frequently 
 mentioned as a fpecial and peculiar /r///? committed unto them, 
 2 Cor. v. 18, 19, 20 I Tim. i. 11. and vi. 20. In all the 
 pafTages of bcripture, v^here we have any merltion of a charge 
 
APPENDIX. ^p 
 
 or commiflion to preach the gofpel, it would be eafy to fhew that 
 it is diredted only to perfons in office ; and a variety of names are 
 given to thofe that are employed in a miniftry of the word, all of 
 v^rhich are expreffivc of their peculiar office. They are called mi- 
 nifters, i Cor. iii 6. officers and ftewards, i Cor. iv. i Am- 
 baffiidors for Chrift:, 2 Cor v. 20. Heralds, (fo the word 
 preacher fignifies,) and teachers, 2 Tim. i. 11. 
 
 There is no room to plead here, that though aconftant miniftry 
 of the word, in apaftoralcharge, belongs only to perfons in office, 
 yet all may occafionally exercife their gifts in preaching the gofpel. 
 The word of God acknowledges no fuch diftindlion as that be- 
 tween a conltant and an occafional miniltry of the gofpel It en- 
 joins upon thofe who are called to the work of the miniftry, not 
 an occaiional, but a conftant exercife of thatminiftry vfo that whe- 
 ther they be paid paftors, or itinerant preachers, they arc not to 
 entangle themfelves with the affairs of this life, but muft be de- 
 voted wholly to the work of the gofpel, i Tim. iv, 13 — 16. 
 2 Tim. ii. 4 and iv. 2. And becaufe they muft thus devote their 
 time and attention to this work, the word of God alfo enjoins 
 that a maintenance be given them by thofe to whom they exercife 
 their miniftry, i Cor ix. 7. — 14. Gal. vi. 6. i Tim. v. 17. 
 This is a farther evidence that the miniftry of the word isreftridt- 
 ed to perfons in office, and that they are to devote their time and 
 attention to it, not entangling themfelves in the profecution of a 
 fecular bu^nefs. 
 
 III. Thofe only can be warrantably employed in a miniftry of the 
 ordinances of Chrift, and panicularly in pa*eaching the gofpel, 
 who are thereunto called by him, and admitted according to the 
 rule laid down in the word. And none can be warrantably ac- 
 knowledged, and received as office-bearers, to whom that minif- 
 try is committed, without fome proper evidence of their being 
 called and fent by Chrift. How fiall they preach except they he 
 fenty Rom. x. 15. How, without this, can they do it warrant- 
 ably or profitably .? And, without fome evidence of this, what 
 ground have we to expedt a blefling in waiting upon their minif- 
 try ? It is not a mere providential fending that is here meant, as if 
 there were no more neceffity than abilities, and an opportunity of 
 exercifing them ; for fo the minifters of Satan may be fent, and 
 a lying fpirit was thus fent among the prophets of Ahab. But 
 this fending means the call of Chrift, intimated in fuch a way as 
 to warrant the preacher, and with fach evidence as may fatisfy the 
 confcience of the hearers, in receiving his miniftry as the ordi- 
 nance of Chrift. A zeal for God, a ftrong defire of being ufe- 
 ful to fouls, and even a perfuafion of having the call of Chrift, 
 cannot be fufficient warrant to the preacher ; far lefs can the 
 hearers, in receiving him, proceed upon grounds fo uncertain. 
 
 The apoftles) and fome other minilters in lue bcj^nuiiij^ 01 tkc 
 
232 APPENDIX. 
 
 chr'ftian dirpcnfation, had an extraordinary call and immediate 
 niiffion by Chrift, and this was evidenced to all by the miraculous 
 powers beftovved on them Thefe powers are now ceafcd, and it 
 is vain to plead any fuch immediate call. The ofdlnarycall of 
 Chrift to the work of th£ miniltry is intimated by or through the 
 church, ju'iging thereof by the rule^ laid down in the word •, 
 and according to tliefe rules, they that are found quallii-^d and 
 called, are to be admitted to the miniltry by them who are already 
 invefted with it. The charge is given tQ the office-bearers of the 
 church, to commit that miniiiry which they have received to 
 Jmtkful mefiy who fiall be able to teach othtrs alfo^ 2 Tim. ii 2. 
 Tit. i. 5. And for their direction in this matter, the qualifica- 
 tions neceffary, both as to charadter and abilities, are laid down 
 in the word, particularly in i Tim. chap. 3. of thefe qualifica- 
 tions they are required to make an impartial and deliberate exa- 
 mination, fo as to Id"^ hands ft^dJerily on no fiian^ \ Tim. iv. 22. 
 but to admit to the office of the m.iniftry thofe only, whom, by 
 this trial, they have reafon to judge are called and fent by Chriil. 
 
 It is vain to diftinguifh here between a paftor of a congregation 
 and an itinerant preacher •, as if the call of the church was neceffa- 
 ry only to the former and not to the latter. If by the cal] of the 
 church is meant ordy the choice and call of the people, it is ad- 
 mitted, that this is only necelTary to fix a palioral relation to that 
 part of the ftock ; but a regular admifiion to the work of the mi- 
 niflry, by the oflice-bearers of the church, is equally neceiTary in 
 the cafe of all that are employed in it, v.'hether they have a fixed 
 charge or not. rimothy, who had no f'li.td charge, and though 
 pointed out by prophecy as deiigned for the miniftry, was ordain- 
 ed and admitted to it by the prefoytery. And though Paul and 
 .Barnabas had an extraordinary call, yet the prophets and teachers 
 of the church at xA.ntioch are dire(Sled to feparate and fend them 
 out, according to the call of the Holy Ghoft, to preach the gofpel 
 wnto the Gentiles, A(Sl3 xiii. A principal defign of this feemsto have 
 been, to fet an example of procedure to the church in after times. 
 
 It appears then, that the preaching of the goipel is an ordi- 
 nance or inftitution of Chrift;— that the miniiiry of that and o- 
 ther ordinances belongs only to thofe ofrice-bearers, whom he 
 hath appointed and commiffioned for that end ; — and that in or- 
 dinary cafes, none can be acknowledged as fent by him, bat fuch 
 as arc admitted to the miniftry in the way above mentioned. Thefe 
 obfervations would have admitted a much 1 rger illuftranon; but 
 as they are, they may aliift an attentive reader to confult his Bible 
 for further fatisfadlion. It is neceflary, hov.'ever, to take fomS 
 notice of the arguments urged in fupport of the oppofite fenti- 
 ment, and of the attempt to prove that every man who is quali- 
 fied, has a right to preach the gofpelj without r.ny'iepu'ar call ani 
 adm.flion by the church. And, 
 
APPENDIX. 233 
 
 \Jl. It is pretended that this is enjoined upon all that are 
 qualified for it, becaufe Chriirians are called to teach, exhort 
 and admonifh one another. But even fuppofing that this were to 
 be underftood of preaching, or a public miniftry of the word, fuch 
 directions, though expreiTed generally, would not apply to all, 
 but to thofe only who are called to the miniftry, according to the 
 lim.itation and refi:ri£lion that is laid down in other places of 
 i^ripture. There is, however, no neceffity of underftandirlg 
 theie directions in that fenfe. The fcripture evidently diftin- 
 gui{hes the preaching of the gofpel, or that public teaching 
 which belongs to an inftituted miniftry, from that private teach- 
 ing which is competent to, and obligatory on, all Chriftians by 
 the lav/ of love ; the latter is enjoined upon fome, to whom the 
 former is abfolutely prohibited: Compare i Tim. ii. 12. with 
 Tit ii. 3, 4. Chriftians in a private ftation have abundant op-, 
 portunity, and ordinarily much more than they improve, to ex- 
 ercife their talents, in teaching their families, friends, and neigh- 
 bours, without interfering with that public miniftry of the word 
 which is committed to thofe who are efpecially called thereto. 
 
 2.d. Some pailages of fcripture are urged, wherein it is fup- 
 pofed all Cliriilians are enjoined to exercife their qualifications ia 
 public teaching or preaching ; particularly Rom. xii. 6, 7, 8. i Pet. 
 iv. 10, II. Thefe fcriptures, on the contrary, reftrict the public 
 miniftry of the word to ihofe invefted with an office, and it is that 
 miniftry which belongs to their office that is fpoken of. In Rom. 
 xii. perfons in office are exhorted to apply themfelves faithfully 
 and diligently to that miniftry to which they are called, whether 
 it be a miniftry of the word, and of fpiritual things, or a mini- 
 ftry of temporal things, and that without envying others who 
 have a diiferent oftice and miniftry. And, to enforce this ex- 
 hortation, the Apoftle compares the church to the natural body, 
 ver. 4. in which all members have not the ftime oftice, but one 
 member is appointed to one office, and another member to a diftc-- 
 rent office : And fo it is in the church of Chrift, ver. <;;. The fame 
 aliufion is applied more largely i Cor. xii. 27, 28. to iiluftrate this 
 very point. The other paffiige i Pet. iv. 10, 11. is of the very 
 fame import : thofe in office are called to exercife their miniftry 
 faithfully, whether it be in fpiritual or temporal things, and are 
 addreffed as Stewards, ver. 10. As every man hath received 
 the gift, e\'en {o minifter the fame one to another as good 
 ftewards of the manifold grace of God. Some are led to mif- 
 take the meaning of thefe fcriptures, by mifunderftanding 
 the word g'lft^ as if it meant only talents or qualiHcati9ns j 
 whereas in thefe and many other paftages, it means a certain 
 office'and miniftry to which one is appointed, Eph. iv 8, 1 1. He 
 gave gifts unto men ; he gave fome apoftles, fome prophets, l^c, 
 I Tim iv. 14. Neglect not the gift tliat is in thee, v.'hich 
 
 F f 
 
:i34 APPENDIX. 
 
 Wiis given thee by p-opliecy, with the laying on of the hands 
 of tlie pre-fbyrery. Timothy was ordained to the office of the 
 miniftry in conlequence of fpecial direction of the fpirit of pro- 
 phecy. See I Tim. i i8. 
 
 3^. It is alfo fuppofed and much infifted on by fome, that 
 both precept and example for the preaching of the gofpel, by 
 what they call every gified brother, may be found in i Cor. xiv. 
 31, is particularly urged in fupport of their opinion : For ye may 
 all prophecy, one by one, that all may learn, and all may be 
 comforted But univerfal terms, fuch as are here uled, are 
 limited or extended according to the fuhje<5l ; and that even in 
 the fame verfe, as in Chap xv. 22 In 1/ke manner here, the 
 nil that may prophecy are not the fame all that may learn and 
 be comforted : The latter may extend to all the members of the 
 church, and even to Grangers who might come into their aflem- 
 blies ; the former couhl apply only to a few Some members 
 of the church are exprelly prohibited from public teaching, ver. 
 34. Befides, all were not prophets, Chap. xii. 29. and there- 
 fore all could neither prophecy, nor could warrantably attempt 
 it. The ftate of matters, referred to in that Chapter, feems to 
 have been this • — The church at Corinth was numerous, and 
 had many minifters, of vvhoai the moft, if not all, w^ere endowed 
 with fome miraculous power, fuch as that of prophecy, of 
 jn:)eaking ftrange Languages, and the like ; they were proud of 
 thefe gifts, and forward to fhew them., ver. 26 v/hich occalioned 
 diforder in their aiicmblies for woriliip •, thofe that had the gift 
 of tongues prevented the prophets, and did not modelUy give place 
 to one another : ! hefe diforders the aportle reproves, and ex- 
 horts them to exercife their gifts in a more regular and decent man- 
 ner for the edification of the church. This being the cafe, it is 
 Itrange to plead this paffage as a warrant for the preaching of 
 the gofpel by thofe who are in no office, and who neither have 
 any miraculous power to prove their immediate call by Chrifl 
 to the work of the miniftry, nor are admitted thereto by the 
 call of the church. 
 
 ^th. Further, we are referred to A(St3 vili. i, 4. for an exam- 
 ple of the preaching of the gofpel by perfons not in office. We 
 are told, v i.that " there was a great perfecution againfL the 
 " church which was at Jerufalem, and they w ere all fcattered 
 <* abroad— r.r.v/)/ theapojiles.'" And it is faid v. 4. " /Z'<?v> that were 
 *« fcattered abroad, went every where preaching tL' wtrd.'" From 
 this it is argued, that the church in general proclaimed the gofpel 
 of the Lord Jefus. But why mention the church in general, 
 when the method of reafoning ufed would equally prove that 
 the church univerfally did fo ; and the abfurdity of fuch reafon- 
 ing nH](l be evident upon a very little conlideration of the fub- 
 je^t. How abfurd to fuppofe that <?// mentioned v. i. refers to, 
 
APPENDIX. 235 
 
 and comprehends all the members of that church, and that all 
 the thoufands and ten thoufands belonging to it, were all fcat- 
 tered abroad, or that they all, men, women, and children, went 
 every ivkcre preaching the word ? Arc we not told, ver. 3. \hat 
 feme ot them, probably many of them, both men and women, 
 were haled and committed to prifon ? Or, had all the members 
 ct the church been driven from Jerufalem, how were the A- 
 poftles to be employed ? Did they only t?.rry to gather a new 
 church? When it is laid, ver 3. that Saul entered into every 
 houfe, how abfurd would it be to fuppofe that it is meant ot 
 every houfe in Jerufalem, or even every houfe in which there 
 was a Chriilian ? The exprefiion alio, every ivhere, ver. 4. 
 muft be limited. It would therefore be unreafonable to object 
 againft a proper limitation of the word all, ver i. And about 
 the jufi limitation of it we need be at no iofs. They were all 
 fcattered abroad— except the apof^Lles. Vv^hat reafbn can there 
 be for mentioning only the apoftics as excepted ; while there 
 were fo many other members of^ that church ftill 'remaining at 
 Jerufalem, but this, that the perfons referred to were of tlie 
 fame defcription in general with the apoftles, perfons in office, 
 minillers of the church ? others might alfo be fcattered, but 
 thefe are here fpoken of, and Philip, an evangeli/V, and endowed 
 with mdraculous powers, is mentioned as one of thenv 
 
 5//^ As to the cafe of Apollos, which fome urge as affording 
 irreliftible evidence to prove that all who are qualified may 
 preach the gofpel, a few words may fufhcc. lie fpoke boldly 
 in the fynagogue, the pi adtice of which is no rule to the Chrif- 
 tian church. He was not yet acquainted with fbme important 
 doiflrines of the Nev/ Teftament church, much lefs could he be 
 acquainted with the ordinances of it. Tv/o intelligent Chrif- 
 tians inflruiTted him more perfecily in the way of God. He v/as 
 recom.mended by the brethren to the church at Corinth, and 
 there he laboured fucccfsfully in the work of the minillry. And 
 what is all this to the purpofe for which his example is urged ? We 
 have no information indeed, of what time, nor in what manner 
 he was called and admitted to the work of the miniftrv, more 
 than we have about many others mentioned in fcripturc : but lie 
 is expref^ly called a miniller, and is, once and again, clalTed with 
 the chiefell of the apoftics, I Cor. i. i^.iii. 5, -22. » 
 
 Lefl: thefe and the like arguments Ihould be found infufficient, 
 recourfe is had by fome to the plea of pure motives axd good 
 defigns, with a kind of appeal to the judgment of the great 
 day, and profeHion of trull, that they are fuch as \\\\\ not 
 then be con.emried. It is a great latisfaclion to have the 
 teftimony of confcience to tlie purity of motives in every part 
 of conduct that is wp.rranred by the word of God, and alfo to 
 know that the judgment of the fainis at the great day will be 
 
236 , APPENDIX. 
 
 a judgment of mercy. But every part of the truth of Chrift 
 will be determined at that day in exact comformity to what is 
 now declared in the word : And the purefl motives and moft* 
 noble defigns are no rule c^ conducl to any ; much lefs can they 
 give fatififa^lion to others. 
 
 Thefe obfervations concerning the inftitution of a gofpel mi- 
 ni ftry, tiie writer is perfuaded, are agreeable to the word of 
 God : If they be not, it would be idle to appeal to his motives 
 in fupport of them. But he can freely fay that they ar« here 
 offered to the public, not from a defire of controverfy, but 
 fram a convidion, that at this time it is neceffaryy on different 
 accoiims, to call peoples attention to the mind and will of 
 Chriil, as revealed in the word concerning this fubjecl. Let 
 not fuch of the friends of religion, as m>ay be of different fenti- 
 ments from what are here exprelTed, be offended at an attempt, in 
 the fpirit of meekneG, to remove their miftakes : nor let them 
 impute it to envy, pride, or felfifli principles. In a perfecl con- 
 fiftency with all that he hath advanced, the Writer can fay, 
 
 ^< Would to God that all the Lord's People were Prophets." 
 
 It is a neceiTary confequence of what is advanced on this fub- 
 je£l, that all Ihould be careful, that the miniftry of the ordinances 
 they attend upon be fuch as is warranted in the word. If 
 none can warrantably preach except they be fent, we cannot 
 warrantable attend on the miniftry of any but thofe v.dio we have 
 reafon to beiieye have Chrift's call and million And if it be an 
 objection again ft a paftor of a congregation, that he is impofed. 
 upon the flock, without their choice, it is no lefs an objeclion 
 againft a preacher if he be not admitted to the miniftry of the 
 word, by thofe whofe ofRce it is to examine his qualifications, 
 and judge of his call. It muft, however, be acknowledged, 
 that to have gone through the ordinary forms of admiflion is 
 no fuflicient evidence of one's having the call of Chrill. The 
 outward form.s may be obferved, while the fpirit and defign of 
 them is negledled, and the rule of the vrord tranfgreiled. 
 Nor can any be acknowledged as fent by Chrift, unlefs their 
 character correfpond with that pointed out and required in the 
 word, and unlefs the doctrine they teach be the gofpel of Chrift. 
 None can be fuppofed to have a miffion from Chrift, who do 
 not bring his meflage, 2 John ver. lo. If there come any tint? 
 you a?id bring not this dollriney receive him not into your houfcy neither 
 bid him God [peed. But when we are favoured with the pure 
 gofpel, and an adminftration of it agreeable to the w^ord, let us wait 
 ■upon it diligently; regarding the preaching of the gofpel as an 
 ordinance of Chrift, and depending on his promifed blefting to . 
 make it efFe<Stual : For when the world by ivijdom knew not Goi^ 
 
APPENDIX. ^ 23^ 
 
 it pie a fed GoiU h the focUfinefs of preachings io fave them that he- 
 I'levey I Cor. i. 21. 
 
 N. B' ExtracTied fiom the the Chriflian Mngazlne for Septem- 
 ber 1797, a periodical publication well worth the perulal of the 
 friends of Evangelical doftrine. 
 
 Both parts of this number are recommended to the ferlous 
 confideration of what are called Loy-PreacherSy and of fuch as 
 favour that fcheme. And let all intruders upon the office of 
 the holy miniftry, with their deluded votaries, beware left it 
 fljould be faid to them, Who hath required this at \our hands. 
 
 No. IV. 
 
 ^/ejl. Have not the people a Divine Right to choofe their 
 own Paftors and other church officers ? 
 
 Anfnv. In thefe divinely qualified for the miniftry, there are 
 diveriities of gifts, though but one fpirit. As the fame food, 
 though abundantly wholefome and nouriffiing is not equally 
 fuited to the tafte, appetite and conftitution of different perfons 
 and nations; fo the fame gifts, in a candidate for the gofpel mi- 
 niftry, are not equally adapted to every perfon and place. To 
 fecure edification there miift therefore be a choice cf the gifts 
 mort fuitable. And who filter to make it, than tliofe who are 
 to enjoy the ufe thereof, if their fenfes be exercifed to difcern 
 good and evil ? Can any man pretend to know better, what 
 gifts fuit the cafe of my foul, than I do myfelf ? 
 
 Thefe ignorant of the fundamental truths of Chrillianity, thefe 
 fcandalous, profane deniers of the divine original of the Old and 
 New FeftaiTient, or of any truth therein plainly revealed : thefe 
 negleclors of the public, private, and fecret worfliip of God : 
 thefe, given to curling, iwearing, Sabbath profanation, drunken- 
 nefs, M'horedom, or other fcandalous courfes, are deftitute of 
 capacity and right to choofe a gofpel minifter. The ignorant are 
 utterly incapable to judge of either the preacher's matter or me- 
 thod. 1 he 'openly wicked have their hatred of Chrift, and a 
 faithf.ii minifter^ marked in their forehead •, neither are fuch qua- 
 
238 . APPENDIX. 
 
 lified to be viiible members of thf^ Cbrifi-ian cburcli. To admit 
 tbem tberefore to choofe a Cbriftian paftor would be <i njethod, 
 introducing ruin and woe •, a method equally abfurd as for un- ' 
 free men to choofe the magiflrates of a Burgh : rather equally ab- 
 iiird as if ignorant babes, and our enemies the French, ihould be 
 ibftained electors of our members of parliament anri privy councih 
 Whether viiible believers, adult, and having a life and converfa- 
 tion becoming the gofpel have a right fromi God to chufe their 
 paflors and other church officers, muft now be examined. 
 
 All along from the reformation, it has been the avowed prin- 
 ciple of Sects prefbyteriajis, that they have a divine warrant to 
 chiife their own pallors and other ecclefraftic officers. The 
 liril book of difcipline, publiflied A. D. 1^560, declares the law- 
 ful calling to the miniftry to confift in the eie(Sl!on of the people, 
 the examination of the miniftry, and adminiftration by both, and 
 that no pafl:or ihould be intruded on any particular kirk with- 
 out their confent. Their fecond book of Difcipline, declares 
 that the people's liberty of chufing church' officers continued till 
 the church was corrupted by antichriil: : that patronage llowed 
 from the Pope's canon law^, and is inconfiftent with the order 
 prefcribed in God's word. From various documents the affi^m- 
 blv of 1736, declared it obvious, that, from the reformation, it 
 had been the fixed principle of this church, that no miniftcr ought 
 to be intruded into any church contrary to the will of the con- 
 gregation. They ferioufly recommended a due regard hereunto, 
 in planting the vacancies, as judicatories Vv'ould ftudy the glory of 
 God, the honour of God, and the edilication of men it is tlie 
 law of Heaven, however, the book of the Lord, that here and 
 every where we intend, to build our faith upon. 
 
 That of Matthias is the firfl indance of ^n election of an offi- 
 cer in the Chriftian church. No doubt, then, it is marked in the 
 Hicred hiflory as a pattern for the ages to come Being an oifi- 
 cer extraordinary, his call vv^as in part immediately divine, by the 
 the determination of the lot. Being a church officer, he was 
 chofcn bv the church as far as conliftent with his extraordinary 
 office. The difciples aboat jerufalem (120) were gathered toge- 
 ther. Peter reprefented the neceffity of iilling up Judas' place 
 in the apoftolate, with one who could be a meet witnefs of Jefus' 
 doclrines, miracles, death, and relurrection. The laodiiciplcs 
 chofe, appointed, or prelented to whom they judged proper for 
 that work. The office being extraordinary, and perhaps the 
 votes equal, rhe dccihon which of *thefe two was referred to the 
 divine determination of the lot Aficr prayer for a perfccl: on'Cy 
 it fell upon Matthias, and he was, by fuhVages, or votes, added 
 to the number of the apoIUes 
 
 Had the next elec^tion of a church-officer entirely excluded the 
 Chnlban people, one had been tcmjUcd to iufpe<ft, that Matthias's 
 
APPENDIX. 2^9 
 
 extraordianry cafe was never defigned for a pattern. Inilead 
 hereof, the choice being of an ordinary officer, is entirely deposit- 
 ed in their hands. Never were men better qualified for fuch an 
 clr dlion than the infpired, the fpirit-dif:erning apoftles •, yet 
 when reftrained, by laborious attendance to their principal work, 
 the miniltry of the word and of prayer, from fufficient leifure to 
 diftribure iheir multiplied alms to their now numerous poor, .,nd 
 djre(^ed by the Holy Ghoft, they ordered the Christian people 
 to look out, chufe feven of their number, men of kone/l report, full 
 of the Holy Ghojl and of 'wifdom, v/ho might be ordained to the 
 office of deacons. Judging of the mentioned qualilicati^ns, the 
 Chriftian multitude, entirely of their own accord, chofe Stephen, 
 Philip, Prochorus, Nicanor, Fimon, Parmenas and Nicolas. Thefe 
 they prefented to the apoliles, who immediately ordained them 
 by prayer, and impofition of hands, A(Si:s vi. i — 6. Here, by 
 infpired appointment, the people had the whole power of eleiSl:- 
 ing their deacons. ' If they have the power of electing one 
 ordinary officer, why not of all ? If in the cafe of deacons 
 they can judge of the qualifications of honejl report, full cf the 
 Holy Ghofl and rf ivifdom, what hinders them to jud^re of thefe 
 and the like of minillers ? If Jefus and bis apoftles argued from 
 the lefs to the greater. Mat vi. 30. i Cor. ix. 10. who can for- 
 bid us to argue fo ? If it be right and equal for the Chriftian peo- 
 ple to chufe deacons, who take care of their faCred alms. Is it 
 not much more right and equal that they have the choice of their 
 paftcrs, who take the overlight of their fouls ? 
 
 A third inftance of the Chriftian people ele£i:Ing their ecclefi- 
 aftical officers, relates to the joint travels of Paul and Barnabas 
 at Lyftra and places around, Acls xiv. 23. Thefe two divinelv 
 diredled meffiengers of Chrift, having ordained (or as properly 
 tranflated from the Greek, through fi'ffragcs or votes conflkuted) 
 them elders (PreflDyters) in every c.ty, and prayed with fufing, com- 
 mended them to the Lord. Here it is plainly marked that thefe 
 elders,' Prefi)yters, were chofen by fujfmges (votes ) In order to 
 ordination. This the Greek word in our veriion, by the fraud 
 of the Englifli Bilhops, rendered had ordained, plainly imports. 
 The root of this word is borrowed from the cuftom of giving 
 votes at Athens and elfewhere in Greece, by lifting up of the 
 hand. Wherever it is ufcd in the Greek Teftamenr, and for 
 any thing we know in every Greek author, not pofterior to Luke, 
 the writer of the Acls, it conftantly implies to give vote or f^f- 
 frage. , In the text before us it agrees with Paul and Barnabas ; 
 becaufe they prefided in the choice, and hnillied the defign of it 
 by ordination. Here, moreover, it is evident that the perfons 
 thofen for elders ( Prefcyters ) v.'ere fet apart to their office, not 
 by a hurried prayer and riotous banquet •, but by prayer and fajl^ 
 ing : and this manner of choice and crdiaation was ufed in tw^rj 
 
::4o A P P E N D I X. 
 
 church The very p^rformr-nce of the work of ordination in 
 public conjundlion with the church tacitly infers their confent. 
 
 Chrill's commanding his people to try the fpiritSy to try falfe 
 prophets, and' to flee from them, i John iv. i, 2. neceflarily im- 
 ports a right to chufe the worthy, and reject the vile •, to chufe 
 what fuits our edilication, and to rejedl: what doth not -, for, if 
 we mull receive whoever is impofed, there is no cccaiion for trial, 
 we can have no other. Ihe privilege of trial here allowed to 
 his people by Chriii: plainly fupnofes their having fome ability for 
 it; and, by a diligent perulal of his word, and confulting his 
 minifterb, they may become more capable Has our adored Re- 
 deemer thus intruded to his adult members the ele<Slion of their 
 paftors •, at what peril or guilt do any minifters or laics concur to 
 bereave them thereof, thruiting men into the evangelic ofiice by 
 another vv'ay •, thus conftituting them fpiritual thieves and rob- 
 bers ? Inilead of being f^entle to church m, embers, as a Jiuyf^ 
 cherijheih her children ; inllead of ccndefcending to men of low de- 
 grecy and doing all things to the glory of God and the edification of 
 JouL\ is not gtiis'to fet at nought their brethren-, exercife lordly 
 dominion over the i\iembers of Chriil: ; and rule them with 
 rigour ? 
 
 in the oracles of God, where is the hint, that the choice of 
 paflors for the Chriftian people is lodged in any but themfelves ? 
 — Since men apoftolic and infpired put the choice from them- 
 felves to the Chriflian people ; who can believe that it belongs to 
 the clergy, Acls i and vi. When Chrift avers his hingdoni is 
 not of this nvorld ; when he threatens judgement v.'ithout mercy 
 to fuch, as in his worfliipping affemblies more readily give a feat 
 to the rich, with his gold ring and gay clothing, than to the poor ; 
 can it be imagined, that he has entrulled the choice of his am- 
 bafiadors to men, for their greatnefs ? 
 
 There is indeed an haughty objedlion often ftated againfb the 
 people's choice : Shall a cottager, poor and unlearned, who pays 
 not one farthing of the ftipend ; and at next term will perhaps 
 remove from ihe congregation, have an equal choice of a mini- 
 fler with his m.after, a gentleman, a nobleman, of liberal educa- 
 tion, of diftinguilhed abilities, who is head of a large family, has 
 a fixed property and refidence in the parifh, and furnlflies almofl 
 the whole benefice ? Will you fly in the face of our civil lav,- ? 
 Will you plead for the miethod of chufing church cflicers, which 
 ?ilready has produced fo much ftrife, bloody fquabbling, or riot ? 
 If Chrift's kingdoniy as himlelf v.'hen dying attefted, is not of this 
 nuorldy how can outward learning, riches, fettled abode, or any 
 
 worldly thing, conflitute one a member thereof? Thefe do 
 
 not make one a better Chriflian. No. Not many ivife men offer 
 the fff/jy not 7110 ny mighty, not many noble, are cMed wiih an holy 
 calling. How ordinarily do rich men opprefs the faints^ draw 
 
APPENDIX. 241 
 
 them before judgment- feats, and blafpheme Jefus' worthy name, 
 by which they are called ? If worldly privileges and endowments 
 cannot make one a fubjeifl of the Mediator's fpirituai kingdom, 
 how can they entitle any to,orraife him above his brethren, in the 
 privileges thereof ? If by the Son of God the poor Cottager has 
 been made free indeed ; has been taught to profit •, is rich in 
 faith ; is a king and prieli unto God ; and hath received a king- 
 dom that cannot be moved ; in the view of the Omnifcient and 
 his angels, and every man wife ro fa vation, how little is he infe- 
 rior to his rich, perhaps his gracelefs, mafter ? Your rich man 
 has college education, underllands Philofophy, Hiftory, Law, 
 Agriculture ; but will that infer that he undcrilands his Bible, 
 underftands Chriitian principles, fpirituai experiences, and what 
 fpirituai gifts beil correfpond therev/ith, better than his cottager, 
 who daily fearches the icriptures, and has heard and learned of 
 the Father ? How oft are the great things of God hid from the 
 wife and prudent, and revealed unto babes! Chrili crucified, was 
 to the learned Greeks foollihnefs ; but to the pooreft believer the 
 power of God and the v.?ifdom of God. The natural W'ln^ 
 however learned, rece'iveth not the things of the Spirit of God^ 
 neither can he know them ; for they ore fpiritually difcerncdy 
 I Cor. ii. 14. How eafy to find the herdman, or the filly 
 woman, who will endure a trial on Chriftian principles to 
 far better purpofe than many of your rich, your great men. 
 — Your great man is the head of ^ numerous family, and has 
 great influence in the corner. That, no doubt, is a fl:rorg mo- 
 tive for him, if he is a Chriflian, to be exceeding wary in his 
 choice : i. he is fo, no doubt, his Chriflian judgment as far as is 
 conlifl:ent with fpirituai liberty is to have its own weight. But 
 while Glirift's Kingdom is not of this world ; while in him there is 
 neither male nor female^ bond nor free ; headfliip over a family can 
 'found no claim to a fpirituai privilege. Thoulands of heads 
 of families are plainly aliens from the commonivealth of If rail ^ with- 
 out God, and without hope in the world. Many are heads of 
 families who, by neglecl of the daily worfhip of God, of religious 
 inflrudlion, and by other unchriitian conduct, ruin the fame. 
 Boaft not of the great man's fettled abode, ,boaft not of to- 
 morrow, for thou knowefl not what a day may bring forth ; 
 how fuddenly may difaiter and death pluck him up by the roots. 
 The rich fathers where are they .'' do the nobles live for ever ? 
 Shall their dwelling continue to all generations 1 How often, in 
 a few years, the rich inheritance changes its mafter, while the 
 race ot the poor hovers about the fame fpot, for many genera- 
 tions ! What if the cottager attend more to gofpel miniflrations, 
 in one year, than the rich in forty ! what if, removing at next 
 term, he carjfy his beloved paftor in his heart, and by effedtual 
 fervent pravers, availing much-, by multi;^Hed groanings that 
 
342 APPENDIX. 
 
 cannot be uttered, he bring manifold bleffings on the parlfii 
 
 and miniftry which he leaves ; while your rich man, if wicked, 
 if of the too common ftamp, continues in it, for no better pur- 
 pofe than to diftrefs the faithful paftor, corrupt the people, b-ing 
 down a curfe, and cumber the ground ! The great man bears the 
 load of tlie itipenrl no more than the pooreft cottager. He pur- 
 chaft^d his eftate with this burden upon it ; and on that account 
 had its price proportionally abated. Suppofe it were otherwife, 
 might not a poor widow^s two mites be more in Jefus' account than 
 all he gives ? Will we, with the Samaritan forcerer, indulge the 
 thought that the gifts of Gcdy the fpiritual privileges of his 
 church, are to be purchaftd nvith money ? For money to ere£l the 
 church or defray the benefice we muft not, with the infamous 
 traitor, betray the Son of God in his church, his ordinance, his 
 minif^ry into the hands of finners to be crucified. 
 
 It is in vain to mention the civil law : the very worft ftatute 
 thereof, relative to the point in hand, indiredtly fuppofes the 
 confent of the congregation. It leaves to the prefbytery the full 
 power to judge, whether the prefentee is fit for that charge. If 
 the congregation generally oppofe \ with what candour do the 
 prefbytery, in Jefus' name, determine that he is fit .^ The laft fta- 
 tute relative hereto declared the prefentation void, unlefs accept- 
 ed. Nor is there in being, any, but the law of fin and death 
 within them, the law of itch after worldly gain, that obliges can- 
 didates to accept. How unm'anly, how difingenuous, to blame the 
 civil law with the pref^^nt courfe of intrufions I — Since the refur- 
 reft'on of Chrift, we think we may almoft defy any to produce 
 an inftance of bloody fquabbling, or like outrageous contention, 
 in the choice of a paftor, where none but the vifible members of 
 Chrift's myftical body, adult, and blamclefs in their lives, were 
 admitted to aft in the choice. But if at any called popular elec- 
 tions, the power was finfully betrayed into the hands of fuch 
 baptized perfons, as in ignorance and loofe practice equalled, if 
 not tranfcended, heathen men and publicans ; into the hand of 
 thele, who to pleafe a fuperior, to obtain a paltry bribe, or a 
 flagon of wine, were readily determined in their vote for a mi- 
 nifter •, let the proftitutes of Jefus' ordinance anfwer for the un- 
 happy CO f-quences of their conduct If they fo enormoufly 
 broke through the hedge of the divine law, no wonder a ferpent 
 bit them. But who has forgot what angry contentions ; what 
 neceffity of a military guard at ordinations, the lodging of the 
 power of election in patrons or heritors, as fuch, has of late oc- 
 calioned ? 
 
 To deprive the Chriftian people of their privilege in chufing 
 their paftor, and give it to others upon worldly accounts, is the 
 grolTeft abfurdity. It overturns the nature of Chrift's fpiritual 
 kingdom, founding a claim to her privileges and worldly charac- 
 
APPENDIX. 243 
 
 ter and property. It gives thefe blefled lips the lie, which faid, 
 my kingdom is not of this nvorld It counteradts the nature of the 
 church, as a voluntary fooety ; thrulling men into a moment- 
 ous relation to her, without, nay contrary to, her confent. It 
 fettles the minifterial office upon a very rotten foundation : 
 for how hard is it to believe the man is a miniiter of a Chriftian 
 congregation, who never confented to his being fuch ! to believe 
 he has a paltoral miffion from Chrifl, for whom providence would 
 never open a regular door of entrance to the office ; but he was 
 obliged to be thrull in by the window, as a thief and a robber. If 
 he comes unfent, how can I expert edification b) his miniftry, 
 when God has declared, fuch Ihall not profit his people at all ? It 
 it implies the moft unnatural cruelty If the law of nature allow 
 me the choice of my phyfician, my fervant, my guide, my mafter^ 
 how abfurd to deny me the choice of a phylician, a fervant, a guide, 
 to my foul i and to give it to another, merely becaufe he has fome 
 more money, has a cert2Lin piece of groundy which I have not ! How do 
 thefe qualify him, or entitle him to provide, what the eternal 
 falvation of my foul is fo nearly connected with, better than my- 
 felf, if taught of God ? 
 
 By Patronage how oft the honour ©f Chrift and the fouls of 
 men are betrayed into the hands of their declared enemies ! If 
 the Patron is unholy, profane ; how readily the candidate he 
 prefers is too like himfelf ! If a qandidate be faithful, be holy, 
 how readily, like Ahab in the cafe of Micaiah, he hates, he 
 fends not for him ! The complaifant chaplain, who almoff never 
 diffurbed the family with the worfhip of God ; who along with 
 the children or others took off his chearful glafs i fung his wan- 
 ton fong ; attended the licentious ball, or play-houfe ; connived 
 at, or fwore a profane oath *, took a hand at cards ; or ridiculed 
 the myfteries, the experiences, the circumfpccf prof ffor of the 
 Chriftian faith, is almolf certain to have the prelentation : per- 
 haps he covenanted for it as part of his wages. For what Simo- 
 ny, facrilege, and deceitful perjury, with refpe<ft to ordination 
 vows, patronage opens a door, he that runs may read. Shock- 
 cd with the view let us forbear ! 
 
 N B The London Minifters in the preceding treatife have a 
 large note refpetSling the election of minilters, which does not 
 fully invert this right in the people The editor therefore emit- 
 ted that note altogether, and has inferted this number extradted 
 from Brown^s Letters in the place of it, as better adapted to the 
 nature of the gofpel-church, and to that liberty wherewith. 
 Chrift has made his people free. 
 
244' 
 
 APPENDIX, 
 
 m-' 
 
 No. V. 
 
 Of the Ordination and Duty of Mimfer 
 
 That the ordination of paftors is an ordinance of Chrift the 
 facred volumes clearly prove. Through election by fuffrages 
 (or votes) Paul and Barnabas ordained elders- (Prefoytcrs) in e- 
 very churchy A6i:s xiv 23 By Paul's infpired orders Tirus was 
 left at Crete to ordain elders (Prefbyters in every city, Tit. 
 i. 5 By the laying on of the hands of the prefbytery was 
 Timothy himfelf ordained : he was apoftolically au.thorifed and 
 directed to ordain others ; and informed that thefe dire6"tions 
 are to be obferved, till the day of jefus Chrift ^ i Tim. iv. 14, 
 
 That not ele<fi:ion, but ordination, confers the facred office 
 is no lefs evident. Ele<5lion marks out the perion to be or- 
 dained ; ordination fixes the relation of a candidate to a par- 
 ticular congregation, upon receiving a. regular call; while 
 at the fame time it conilitutes him a minifber of the whole catho- 
 lic church. Ordination made men Prejhyters and Deacons which 
 were not (o before. If a perfon be deftirute of the dirtinguih- 
 ing minifterially gift, or any other effential qualification, ten 
 thoufand elections or ordinations cannot render him, a minifter 
 of Chrirt. But folemnly tried and found qualified,- he is to be 
 fet apart to the miniftry, by prayer, falling and laying on of 
 the hanlls of the prefbytery 
 
 No v/hcre in the heavenly volume do we find either precept or 
 exarjple that chriftian people have a whit more right to ordain 
 their Paftor, than Mid wives have to baptize the children they af- 
 fill to bring forth. Ordination appears to nave ,been performed 
 by apoftles •, by evangeliils •, and by a preHpytery, A^Sls vi. 6, 
 and xiv. 23 Tit. i. 5 1 Tim. v. 22. and iv 14 but never by 
 private chnftians. Could thefe ordain their Paftors or other 
 fcclcficiftic officer*:, to what purpofe did Paul leave Titus at 
 Crete to ordain ildirs in every city r" or why did he write never 
 
APPENDIX. 24^ 
 
 a word about ordination to the people, in any of his epiftles, 
 but to their rulers ? 
 
 Thus regularly ordained, the Chriftian Paftor muft enter upon 
 his important work. Endowed with fpiritual wifdom and under- 
 iianding ; poflelFed of inward experience of the power of divine 
 truth •, inlian.ied with zeal for the glory of God, love toliis work, 
 and compafFion to the periiliing fouls of men, he is to endeavour 
 to acqu unt himfelf with the fpiritual ftate of his ilock ; and to 
 feed the'Ti not with heatheniili and Arminian harangues, but witli 
 the gofpel of Chrift, 'the lincere milk of the word, diligently 
 j)reachlng and rightly dividing it, according to their diverfified 
 ftate and condition, i Pet. v. 3. 2 Cor. v. 1 1 i Cor. ix. 16. 
 AiBduoufly growing in the knowledge and love of divine things, 
 he is to inftrucl and confirm hishearers therein. Every divine 
 trutkhe is to publifli and apply, as opportunity calls for : chiefly 
 fuch as are mofr important, or, though once openly confefTed, are 
 in his time attacked and denied, i 'Fim. vi. 20. iii. 15. Pain-* 
 fully is he to Catechife his people, and in Jefus's name to vifit 
 and teach them, from houfe to houfe* To awaken their con- 
 fcience, to promote the converlion of finners, to direct and 
 comfort the caft down, perplexed, tempted and deferted ; to 
 po der the fcripture, and his own and. others experience, to 
 qualify him for this work muft be his earneft care. Faithfully 
 is he to adminiller the facraments to fuch (only) as are duly 
 prepared ; and in the fimple manner prefcribed by Chrift. 
 Tenderly is he to take care of the poor ; to fympathize with 
 the afiiided 5 impartially to vilit the lick; to deal plainly with 
 their confciences, and to exhort and pray over them in the 
 name of the Lord. "NMth im. partiality, zeal, meeknels and 
 prudence, he is to rule and govern the church, to admonilli 
 the unruly, to rebuke offenders, to excommunicate the incorrigi- 
 ble, and to abfolve the penitent. Habitually is he to give him- 
 felf to effi^^clual fervent prayer, for hi-.; ilock, and for the church 
 of God, travailing as in birth till Jefus be formed in the fouls 
 of men Be a man's partr», diligence, and apparent piety what 
 they will, negligence in this will blaft his miniftrations, and too 
 clearly mark, that he is therein chiefly influenced by fome car- 
 nal motive, of honour or gain. Finally, he is conftantly to 
 walk i,^efore his flock a diftinguilhed pattern of fobiiety, righte- 
 oufnefs, holinefi., humility, heavenlinels, temperance, cHariry, 
 bro:herly kindnefs, and every good word and work. Without 
 this his miniftrations appear but a folemn farce of deceit, 2 
 Tim. n. 4. I lim. iv 1 5 2 Tim. iv 2. 
 
 Can mmifters reading of fermons conliil with the dignity of 
 their office ? Did Jefus or his apoftles ever Ihcw them an exam- 
 pie of mis .'' No. At Nazareth, when he read his text in the 
 book of Elaias, he c/o/cd lis took, and dilcourfed to the people. 
 
245 APPENDIX. 
 
 On the mount he opened his mouthy and taught : wc liear not 
 that he took out his papers and read. Pe^er, in his fermon at 
 Pentecoft, lifted up h's voke, and /aid : his papers and reading wc 
 hear nothing of After reading of the law and the prophets, 
 the rulers of the fynagogue of Antioch in Pifidia, delired Paul 
 and Barnabus not to read ; but to fay on. Our adoi^ed Saviour 
 knew well enough how to direc^l: hts ambalT^dors ; yet he ordered 
 them to go and preachy not read, the gofpel to every creature, 
 Luke iv. 20, 21. Mat v 2 A<^s ii. '4. and xiii. 15. How 
 hard to believe, that he who gives gifts to men, for the edifying 
 of his body, would fend the fermonill, whofe memory and 
 judgement are (b infafficient, that, from neither he can produce 
 an half hour's difcourfc, without reading it ! How dull and inii- 
 pid the manner ! How abfurdly it hinders the Spirit's afiillance, 
 as to matter during the difcourfe ! How fhameful ! Shall the 
 booklefs lawyer warmly and ienfibly plead almofl infignihcant 
 trifles ? and fliall the ambafTador of Chrift, deprived of his pa- 
 pers, be incapable to plead fo fhort a fpace, in favour of his 
 Mailer, and of the fouls of men ? 
 
 N. B. Frotn Brown^s Letters.. 
 
 No. VI. 
 
 Of Ruling Elders. 
 
 The rule and government of the church, or the execution of 
 the authority of Chrill therein, is in the hand of the elders All 
 elders in office have rule, and none have lule in ihe church but 
 ciders : as fiich rule doth belong unto them. 1 he apoliles by 
 Tirtue» of their fpecial office were intrafted with all church pow- 
 er i but therefore hey were elders alfo, 1 Pet. v. i. 3 John i. 
 fee A(Stsxvi. 17. 1 'iini. i. 17. i hey are fome of thtm on other ac- 
 counts called B'fhops, Pallors, Teachers, T^iinifteis, Guides \ but 
 whatbelongs to any ot them in point of rule, or what intereft they 
 have therein, it belongs unto them as elders, and not otherwife, 
 Ac\s XX 17, 18. i he fcnpiures affirm, ift. That tl.ere is a 
 work and duty of rule in the church, difiin^ from the work and 
 
APPENDIX. 
 
 247 
 
 duty of paftoral feeding, by the preaching of the word and ad* 
 miniftration of the facraments, Afts xx 28. Rom. xii. 8. i Cor« 
 xi:. 28 I Tim. V. 17. 2 Tim. rv. 5. Heb xiii 7, 17 Rev. ii. 3. 
 
 2d, Different and diftinct gifts are required unto the dlfchargc 
 of thefe diftin(ft works and duties. (his belongs unto the har« 
 mony of the difpenfation of the gofpel. Gifts are beftowed to 
 anfwer all duties prcfcribed. Hence they are the firft foundation 
 of all power, work and duty in the church. Unto every one of 
 us is given grace according to the meafure of the gift of Chrift, 
 that is, ability for duty, according to the meafure wherein Chrift 
 is pleafed to grant it •, Eph. iv. 7 hee alfo 1 Cor. xii. 4, 7, 8, 
 9, 10. Rom. xii. 6, 7, 8 i Pet. iv. to wherefore different 
 gifts are the iirft foundation of different offices and duties^ 
 
 3d, That different gifts are required unto the different works 
 of paftoral teaching on the one hand, and pra<flical rule on the 
 other, is evident, ift. From the light of reafon, and the nature 
 of the works themfelves being fo different. And, 2d, From ex- 
 perience ; fome men are fitted by gifts for the difpenfation of the 
 word and dodlrine in a way of paltoral feeding, who have no 
 ufeful ability in the work of rule ; and fome are fitted for rule, 
 who have no gifts for the difcharge of the pafioral work in 
 preaching. Yea, it is very ieldom that both thefe forts of gifts 
 do concur in any eminent degree in the fame perfons, or without 
 fome notable defe<^. 
 
 4th, The work of rule, as dinin(St from teaching, is in general 
 to watch over the walk or converfation of the members of the 
 church with authority, exhorting, comforting, admonilhing, re- 
 proving, encouraging, and direfting of them, as occafion ihail 
 require. fhc gifts neceffary hereunto are diligence, wifdom, 
 courage and gravity ; as we (hall fee afterwards The paftoral 
 work is pruicipally to reveal the whole counlel of God, to divide 
 the word aright, or to labour in the word and doctrine, both as 
 unto the general difpenfation and particular application of it, in 
 all feafons, and on all occafions. Hereunto fpiritual wifdom, 
 knowledge, found judgment, experience and utterance arc re- 
 quired ; all to be improved by continual ftudy of the word antl 
 prayer. But this difference of gifts unto thefe diftincSt works 
 doth not of itfelf conftitute diftinct offices, becaufe the fame per- 
 fons may be fuitably furnilhed with thofe of both forts. 
 
 5th, Yet di(lin<5t works and duties, tho' fome were furniOied 
 with gifts for both, were a ground in the wifJom of the Holy 
 Gholl, for diftin^St offices in the church, where one fort of them 
 were as much as thofe of one office could ordinarily attend unto, 
 Acts vi, 2, 3, 4. Mmill:ration unto the poor of the church, for 
 the fupply of their temporal neceffities, i« an ordinance of Chrift, 
 inftituted that the apoliles might give a more diligent attendance 
 tinto the word and prayer. 
 
^A% APPENDIX. 
 
 6th, The work of the miniflry in pniyer, and preaching of the 
 word, or labour in the word and doctrine, wher^unto the ad- 
 minillration of theTeals of the covenant is annexed, with all the 
 duties that belong unto the ipecial application of thefe things be- 
 fore infifted oi^ unto the flock, are ordinarily fufficient to take 
 up the whole man, and the utmoit of their endo\yments who are 
 called unto the pailoral office in the church. The very nature of 
 the work in irfelf is fuch, as that the apoftle giving a Ihort de- 
 fcription of it adds, as an intimation of its greatnefs and excellen- 
 cy, ivhi is fufficiefit for thefe things^ 2 Cor ii i6. And the man- 
 ner of its performance adds unto its weight For not to mention 
 that intenfenefs of mind in the exercife of faith, love, zeal and 
 companion, which is required of them in the difcharge of their 
 whole office j the diligent conlideration of the ftate of the flock, 
 fo as to provide fpiritual food for them ; v/ith a conftant attend- 
 ance unto the iffiies and efrecls of the wbrd in the coniciences and 
 lives of men ; is enough for the moft part to take up their whole 
 time and Ifrength — It is grofs ignorance or negligence that cauf- 
 eth any to be otherwiie minded. As the work of the miniftrv is 
 generally difcharged, conlifting only in a weekly •provillon of 
 lernions, and the performance of fome ftated ofHces by reading, 
 men have time and liberty enough to attend unto other occailons. 
 But in fuch perfons v^t are not at prefent concerned. Our rule 
 is plain, i Tim iv. 12 — 17. 
 
 7th, It doth not hence follow, that thofe who are called unto 
 the miniftry of the word, as paftors and teachers, who are elders 
 alio, are diverted of their right to rule in the church, or dif- 
 charged from the exercife of it, becaufe others, not called unto 
 their office, are appointed to be affiltant unto them, that is, helps 
 in th'^ government. For the right and duty of rule is infeparable 
 from the ofdce of elders, which all bifhops and paflors are. i he 
 right is ftill in them, and the exercife of it, confiftent with their 
 more excellent work, is reo^uired of them. The apoftles in the 
 confliiution of elders in every church derogated nothing from 
 their own authority, nor ^difcharged themlelves of their care. 
 So when they appointed deacons to take care of fupplies for the 
 poor, they did not forego their own right, nor the exercife of 
 their duty as their other work would permit them, Gal. ii. 9, i©. 
 And in particular the apoftle Paul manifefted his concernment 
 herein, in the care he took about colleEiion for the poor in all 
 churches. 
 
 8rh, As we obferved 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 whcrcunto they do belong is that of elders, as is undent- 
 
A 1? 1? £ N D I X. M9 
 
 ably attcfted, A<n:s xx. 17, &c. All that belongs unto tlie care, 
 infpc^tion, overfight, rule and inftru£li5h of the Church, is com- 
 mitted unto the Elders of it exprefsly. For elders is a name de- 
 rived from the Jews, denoting them that have authority in the 
 church. 
 
 gth, To the complete conftitution of any church, or to fhe 
 perfection of its organical ftate, it is required that there be many 
 ildersiniK \ at leaft more than one. I do not determine what 
 their nurrfber ought to be ; but it is to be proportioned to the 
 work and end defigned. Where the churches arc im.^U the num- 
 ber of elders muft be fo alfo. So many are necclTary in each of- 
 fice as are able to difcharge the work which is allotted unto them. 
 But that church, be it fmall or great, is defe6Vive, which hath 
 not more elders than one ; fo many as are fufficient for their 
 work. The pattern of the firft churches conftiruted by the a- 
 poftles, which it is our duty to imitate and follow as our rule, 
 plainly declares, that many elders were appointed by them in e- 
 very church, ACts xi. 30 xiv. 23 xv. 2,4, 6, 22 xvi 4. xx. 17. 
 I Tim. V. 17. Phil. i. i. Tit i 5. i Pet. v. i. 
 
 loth. We iliall now make application of thefe things unto our 
 prefent purpofe. I fay then, ift. Whereas there is a work of rule 
 in the church, diftincl: from that of paftoral feeding : 2d, Where- 
 as this work is to be attended unto with diligence, which includes 
 the whole-duty of him that attends unto it: 3d, That the mini- 
 dry of the word and prayer, with all thofe duties that accom- 
 pany it, is a full employment for ar.y man, and fo confcquentlj^ 
 his principal and proper work, which it is unlawful for him to be 
 remifs in, by attending on another with diligence : 4th, That, in 
 the wifdom of the Holy Ghoft, diftincSt works did require dif- 
 tinct offices for their difcharge : and, 5th Whereas there ought 
 to be many elders in every church, that both the works of teach^ 
 ing and ruling may be conftantly attended unto j all which we 
 have proved already : our inquiry herein is, whether the fame 
 Holy Spirit hath not diftinguifhed this office of elders into thofe 
 two fortsv, namely, thofe who are called unto teaching and rule 
 alfo, and thofe who are called unto rule only, which we affirm. 
 
 The teiliimonies whereby the truth of this alf^^rtion is conhrm- 
 ed are generally known and pleaded ; I fhall iniiil on fome o* then* 
 only, beginning with that which is of uncontroulable evidence, 
 if it had any thing to conflict with but prejudices and inter :tl, 
 and this is i Tim. v. 17 the meaning of which is, the elders or 
 prefby ters in office, elders of the church that rule luell or difcharge 
 their prefideucy for rule in due manner, are worthy, or ought to 
 be reputed worthy, of double honour', efpeciaily thofe of them 
 who labour, or are engaged in the great labour and travail of the 
 word and doC^trine. 
 
 According to this fenfe the words of the text have a plain and 
 
 H h 
 
2^^ APPENDIX; 
 
 obvious fignlfication, which at firft view prefents itfelf unto the 
 common fenfe and underftanding of all men. On the firft pro- 
 posal of this text, that the elders that rule well are worthy of 
 tiouble honour, cfpecially thofe who labour in the word and doc^ 
 tiine.. a rational man, who is unprejudiced, and never heard of 
 llic controvcrfy about ruling elders, can hardly avoid an appre- 
 hcnlion that there are tvco forts of elders^ Tome that labour in the 
 word and doctrine, and Tome who do not. This is the fubftance 
 cf the truth in the text. There are elders in the church ; there 
 Tire or ought to be ib in .every church. With thefe elders the 
 whole rule of the church is intrufted ; all thefe, and only thefe, 
 do rule in it. Of thefe elders there are two forts ; for a defcrip- 
 ticp is given of one fort diftindl from the other, and comparative 
 with it. The firft fort doth rule, and alfo labour in the word and 
 doftrine. That thefe works are diftin^l: and different was before 
 decbr., d : yet by the inftitution of Chrift the right of rule is infe- 
 parable from the office of paftors or teachers For ail that 
 are rightly called thereunto are elders alfo, which gives them an 
 intereil in rule. But there are elders which, are not paftors or 
 teachers- For there are Tome who rule well -, but labour not in 
 the word and dodlrine •, that is, who are not pallors or teachers. 
 
 Elders which rule well, but labour not in word and doctrine, 
 jare ruling elders only ; for he who fays, the elders who rule well 
 are worthy of double honour, efpecially they who labour In word 
 and (loclrine, faith that there are, or may be elders who rule well, 
 wlio do not labour in the word and dodlrine, that is, who are not 
 obliged to do fo. 
 
 The argument from thefe words may be otherwife framed but 
 this contains the pbiin fenfe of this tellimony. 
 
 Our next tel'timony is from the fame apolUe, Rom. xii 6. 7.— 
 He that riileth^ ivith d'lUgence — Our argument from hence is this, 
 there is in the church one that ruleth with authority by virtue of 
 his office. For the difcharge of this office there is a differing pe- 
 culiar gift beftowed on fome, ver. 7 and th«re is the fpecial man- 
 ner prefcribed for the difcharge of this fpecial office, by virtue 
 of that fpecial gift; it is to be done with peculiar rf///^^;/r^ And 
 this ruler is diftinguiffied from him that exhorteth, and him that 
 teatheth, with whofe fpecial work, as fuch, he hath nothing to 
 do *, even as they are diftinguillied from thofe who give and ihew 
 mercy \ that is, there is an elder by office in the church, whofc 
 work and duty it is to rulc^ not to exhort or teach minifteriaily, 
 which is our ruling elder. He that ruleth is a diftin(St officer, and 
 is exprcfsly didinguilhed from all others. Rule is the principal 
 part of him that ruleth ; for he is to attend unto it with diligence^ 
 that is fuch as is peculiar unto rule, in con{radiftin(Slion unto what 
 is principally required in other adminiftrations. 
 
 There is the fSme evidence given unto the truth argued for in 
 
ATP END IX. 251 
 
 another tcd'.mony of the fame apoftle, i Cor. xii 2S that there 
 is here an enuraeration of offices and oflicers in the church, both 
 extraordinary for that feafon, and ordinary for continuance, is 
 beyond exct^ption. Unto them is added the prcfent exercife of 
 fome extraordinary gifts, as miracles, he«iling, tongues. That 
 by rW^ps the deacons of the church are intended moft do agree, 
 becaufe their original inftitution was as helpers in the affairs of the 
 church. Governme7its are governors or rulers, that is, fucii as 
 are diftinfl from teachers •, fuch hath God placed in the church, 
 and fuch there ought to be. It is faid that gifhy not offices, are 
 intended ; the gift of government, or the gift for government. 
 If God hath given gifts for government to abide in the church, 
 diftin(St from thofe given unto teachers^ and unto other perlbns 
 than the teachers, then there is a diilindl office of rule op: govern- 
 ipent in the church, which is all we plead for. 
 
 Of the Duties of Ruling Elders^ 
 
 id. To watch dihgently over the ways, walk and converfation 
 of all the members of the church, to fee that it be blamelefs^ 
 w^ithout offence, ufeful, exemplary, and in all things anfwering 
 the holinefs of the commands of Chrift, the honour of the gof- 
 pel, and the profeffion thereof which they make in the world. 
 And upon the obfervation which they make in the watch where- 
 in they are placed, to inftru61:, admonilh, charge, exhort, en- 
 courage or comfort as' they fee caufe. And this they are to at- 
 tend unto, with courage and diligence. 
 
 id, To endeavour to prevent every thing that is contrary unto 
 that love which the Lord Chrift requireth in a peculiar and emi- 
 nent manner to be found among his difciples fhis he calh his 
 own new command) with refpedl unto his authority rec^uiring it, 
 his example firft illuftrating it in the v/orld, and the peculiar 
 fruits and effects of it which he revealed and taught "Where- 
 fore, the due obfervance of this law of love in itfelf and ail 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 in 
 a great meafure conlifr. And conlidering the weaknefs, the pal- 
 fions, the temptations of men, the mutual provocations and dif- 
 ferences, that are apt to fall out even among the bell, the intiu- 
 ence that earthly objecls are apt to have upon their minds, the 
 frowardnefb fometimes of mens na^ral tempers ; the attendance 
 unto this one duty, or part ot rule, requires the utmoft diligence 
 of them that are called unto it. 
 
 3^ To warn all the members of the church of their fpcclal 
 charch duties, that they be not found negligent or wanting in 
 
2^2 APPENDIX. 
 
 them. Thefe are fpecial duties required refpe^lively of all 
 church members, according unto the diftincl talents which they 
 have received, wherher in things fpiritual or temporal. Some 
 are rich and fome are poor ; fome old and fome young ; fomc 
 in peace and fome in trouble •, fome have received more fpirit- 
 iinl gifts than others, and have more opportunity for their ex- 
 crcifc : therefore it belongs unto the rule of the church, that 
 all be admonirhed, inftru^ted and exhorted to attend unto their 
 refpecVive duties, by thofe in rule, according to the obferva- 
 tion which they make of peoples diligence or negligence in 
 them. 
 
 Ath To watch againft the beginning of any church diforders, 
 fuch as thofe that infefted the church of Corinth, or any of the 
 like fort ; .wd to lee that the members of the church attend regu- 
 larly upon the ordinances of the Gofpel, as by flothfulnefs in this, 
 decays in faith, love and order have infenfibly prevailed in 
 many, to the difhonour of Chrift, and the danger of their owi^ 
 fouls. 
 
 5^^'. It belongs unto them alfo to vifit the fick, and efpecially 
 fuch as their inward or outward conditions do expofe them un- 
 to more than ordinary trials in their ficknefs ; that is the poor, 
 the afflidled, the tempted ,in any kind. This in general is a mo- 
 ral duty, a work of mercy *, but it is moreover a peculiar church 
 duty by virtue of divine inftitution, ordaining, that thcdifciples of 
 Chnit may have all that fpiritual and temporal relief, which is 
 necefTary for them, and ufeful to them, in their troubles and 
 diftrelTes. 
 
 (tth. To affift the Paftor in watching over and directing the 
 flock, and to advife with the deacons concerning the relief of 
 the poor. According to the advantage which they have by their 
 peculiar infpe<^Ion of the converfation of all the members of 
 the church, they ought to acquaint the teaching elders with the 
 llate of the flock, as to their knowledge, conditions and temp- 
 tations, which may be of lingular ufe unto them, for their direc- 
 tion in the exercife of their miniftry The liberal contribu- 
 tions at Antioch for the brethren which dwelt in Judea, were 
 fcnt by the hands of Barnabas and Saul unto the Elders in 
 Judea, Adts xi, 27, 30 
 
 'jth, To unite with teaching elders in admitting members in- 
 to the fellow (hip of the church, upon a viiible evidence of their 
 being qualified as the fcriptures direct. Unto them God hatk 
 given the Keys of the kingdom of heaven, to open the door 
 of admifiion unto thofe whom God hath received, Matth. 
 xvi. 19. 
 
 8//j. To meet and confult with the teaching elders about fuch 
 things of importance as are to be propofcd to the members of 
 the church for their confent. Hence nothing rafa or indigeft.- 
 
APPENDIX. 255 
 
 ed, nothing unfulted to the duty of the church, will at any 
 time be propofeJ therein, fo as to give occafion for contefts, 
 janglings or difputes, contrary to order or decency, but all things 
 may be preferved in a due regard unto the gravity and authori- 
 ty of the rulers. 
 
 Cfth. To fit in judgement upon offenders, to take the proof, 
 to weigh the evidence and determine accordingly, juftifying the 
 innocent, and ordaining cenfure to be inflicted on the convicted 
 brother, according to the nature of the offence, Matth. xviii* 
 r5, 17, 18- 
 
 \oth Whereas there is generally i)ut one teaching elder In a 
 church, upon his death or removal, it is the work and duty of 
 the ruling elders to preferve the church in peace and unity, to 
 take care of the continuation of its public ordinances, to pre- 
 Tent irregularities in any perfons or parties among them, and to 
 give all neceffary aid and advice in the choice and call of fome 
 other meet perfon to be their paftor, in the room of the deceafed 
 ©r removed 
 
 N. B. This No. is a fummary of Dr Owen's arguments 
 in favours of the divine right of the ruling elder, with an abftraft 
 of the duties which he ought to perform. Although the Doftor 
 was a profeffed Independent, yet he was entirely different, both 
 in doctrine and church government, from any in Scotland that 
 bear that name, as all who are acquainted with his works will eafi- 
 ly obferve. The Writer of his life afferts that he heard him fay, 
 «< He could readily join with Prefbytery as it was exercifed in 
 •« Scotland." And indeed it appears very probable that the 
 difference between the confultative fynod which he allows, and 
 the authoritative fynod contended for by true prefbyterians, is not 
 fo far different, as many apprehend, bccaufe the decilions of 
 cither bind the confcience only as they are agreeable to the 
 Holy Ghoft* fpeaking In the Scriptures. 
 
( 2S4 ) 
 
 CONCLUSION. 
 
 ^i Summary of the preceding Treatlfe on Church 
 Government^ 
 
 BY QUESTION AND ANSWER. 
 
 i^. TTt T^-^ ^ ^s meant by Church Government ? A. That 
 Y V particular form and order, which Chriil: has fixed 
 in his church, for the proper management thereof 
 
 ^. How does it appear that there is a particular form of go- 
 vernment appointed in the New leftament Church? A, As 
 there is as great, if not greater, need of a government, in the 
 New Teftament Church, than there was in the Old, all the or- 
 dinances of which were moft minutely defcribed. Satan is now 
 more experienced in deceiving, and his agents are ftili alive, and 
 very aftively employed, in attempting to wafte and deflroy this 
 facrecl vineyard, if without its proper hedge. Her members are ftill 
 a mixture of tares and wheat \ of Iheep and goats ; lb that there is 
 ftill a ncceflity of difcerning between the precious and the vile \ 
 — of trying and cenfuring falfe teachers ; — and of guarding di- 
 vine ordinances from contempt and pollution — A? Jefus gives 
 the New Teftament church the peculiar title of the Vivgdom of 
 heaven^ he could not, in a confiftency with his wifdom, leave it 
 without any particular laws or form of government, except the 
 changeable inclinations of men. As he was faithful in his New 
 Teftament houfe, he mufb fix a particular form of govern- 
 ment for her, fuch as tends to her peace, order^ and I'piritual 
 edification. And, amidft the prophet's vifion of the New fefta- 
 ment church, he is directed to teach his people the form of the 
 houfey the laws. oj the houfe, &c. Ezek. xhii. 1 1. 
 
 ^ When may a particular form of Church Government be 
 faid to be of Divine Right ^ A. When all the parts thereof arc 
 agreeable to fcripture precepts ; to approved fcripturc examples 5 
 or are deducible by fair fcripture confequences. 
 
 >^ How does it appear, that fcripture confequences are to be 
 admitted to prove any particular truth or dodlrine ? A. Becaufe 
 God has formed man a rational intelligent creature, capable of 
 fearching out the plain meaaing and import, and alfo the necef- 
 
CONCLUSION. 
 
 2^5 
 
 fary confcqucnces, of his exprefs declarations. We find Chrlft 
 renfoning by a deduction of ConQ^quences, when he (hewed, 
 that the doctrine of the Rcfurr':£tion was revealed to Mofes at 
 the burning bufh ; that thr fixth Commandment forbids angrr 
 words i and the feventh lafcivious looks, Luke xx. 37, 38. Mat. 
 V. 21, 28. And a great part of the infpired epiftles to the 
 Romans, Gaiatians and HeDrews conlifts in fuch a deduction of 
 conlVquences And as all fcripture is faid to be profitable for 
 doHrlne^for reproof', for correciion, and for InJlruElion in r'lghteoufntfsy 
 2 rim iii 16. without a rational dedu6lion .of confequences 
 every portion of fcripture cannot anfwer each of thefe valuable 
 ends. 
 
 ^. What particular form of church government may lay the 
 only proper claim to a divine right, according to the holy icrip- 
 tures ? A. The true prefbyterian form ; without that lordly- 
 dominion and tyrannical power, which has too often been exercif- 
 ed by Courts, bearing this name. This government ciaimeth no 
 power over men's bodies or eftates It does not infiicl civil 
 pains or corporal punilhments. But it is a government purely 
 ipiritual, dealing whh the confciences of men, and exercifing 
 the Keys of the kingdom of heaven, doing all things according 
 to the word of God. 
 
 j^. What are the parts of prefbyterlal church government ? 
 J. it confifh of a people, having the qualifications which the 
 fcrip ures require, of certain rulers, who are to perform the du- 
 ties of their refpecStive ofiices ; and of certain courts, in which 
 thefe rulers fit and ^it in matters of judgment 
 
 ^ What are the qualifications of perfons who conftitute the 
 private members of the vifible church ? A. They ought to be 
 true believers in Chrift, to have a competent knowledge of the 
 doctrines of the gofpel, to make a found profefiion of their faith ; 
 and to maintain a holy converfation 
 
 ^ What rulers are there in the prefiDyterian church ? 
 ^ A. Preaching elders, ruling ciders, and deacons. 
 
 i^ Where is the divine warrant for the preaching elder ? A, 
 In the holy fcriptures we find, that God hath fet fome in the 
 church, lEACHERs: that our^ afcended Redeemer hath given 
 her Pastors and Teachers *, that the Holy Ghofi: had made 
 fome Bishops, Overseers, to. -feed her; and qualifies fome for 
 prophecy^ mifiijtry, teachings exhortation^ i Cor xii. 28, Eph. ir. 
 II. Adts XX. 28. Rom xii. 6 to 8. 
 
 .^, What are the duties of preaching elders ? A. To preach 
 the word ; to difpenfe the ordinances of Bnptifm and the Lord's 
 Supper;, toadminifter church difcipline; and to rule and govern 
 the church, 2 Tim. iv 2. Mat xxviii 19. i Cor xi. 23 to 29, 
 I Tim. V. 20. Tit. ii. 15. and iii. 1©. Hcb. xiii. 17. I Pet. v. 
 2,3. 
 
25^ 
 
 CONCLUSION. 
 
 <^. Is the office of the gofpel minifter inftituted by God to coa- 
 tinue to the end of time ? //. Yes ; the ends of it are of a per- 
 jnanent nature, the converting and confirming of the ekdt, and 
 the filencing of gainf^yers. Acts xxvi. iS. Tit. i. 9, i i. 
 
 <9. Where is the divine warrant for the office of the ruling elder? 
 v^'^From the three following paffiiges of facred fcripture, i. 
 From Rom xii. 5 to 8. ^F> l^^'ing many are one body in Chr'tj}^ 
 and members one of another. Hvwg then gfts, differing according 
 to the grace that is given to us, whether prophecy ^ let us prophejy^ ac^ 
 wording to the proportion cf faith ; or minijiry^ let us wait en our 
 mitiilin'i*''^ ; or he that teachethy on teaching ; or he that exhortethy 
 en exhortation : he that givethy let him do it with fimplicity : he that 
 rulethy with dili^ence^ &c. Here we have a Hit of the ordinary 
 officers of Chrilt, one body, the church. Here is the teacher ; 
 he that teacheth. Here is the paftor -, he that exhorteth. Here is 
 the deacon ; he thai givcth And he<-e is another officer diftin£t 
 from them all, he that ruleth His defcription attefts, that rulitig 
 is, if not his only, yet his principal work He that ruleth is here 
 marked by a diilmcl character, as having a different gift, and a 
 diftitict work from his fellow-officers. This office therefore mufl 
 be diftinEi. 2. From i Cor xii. 28 where the spirit of God in- 
 forms us, that God hath fet fome in the church. Governments. 
 Thefe muft be underftood oi governors i as miracles are after-, 
 ward explained of workers of miracles. Thefe governments and 
 governors arc faid to be/'/ in the Church, not in the ftate ; by 
 God, not by men : they are declared to be diftinft officers by 
 themfelves Their title, Government, implies, that ruling is their 
 principal work. — 3. From i Tim v 17. where the Divine War- 
 rant for ruhng elders (hines with more peculiar brightnefs than 
 any where in the Book of God, Let the elders that rule well be 
 counted worthy of double honour ; ejptcially they -who labour in 
 qjoord and doFirine The ruling elders here mentioned neceflarily 
 pertain to the church Iwo forts of ruling elders are here 
 plainly diftinguifhed : fome that only rule well : others that 
 alio labour in word and doctrine. There is not one place 
 in the New feftament, nor perhaps in any Greek author, where 
 the word here tranflated esphcially does not diftinguifii between 
 different perfons or things, Gal. vi. 10 Phil. iv. 22. i Tim iv. 
 10. 2 Tim iv. 13. and it wouid be abfurd to fuppofe, that 
 it does not diftinguifii here alfo. Therefore this lingle text, 
 {hews the divine right of both the teaching and ruling elder. 
 
 <?). What are the duties of ruling elders ? A. To exercifq 
 eccleliaftical rule in church courts with the fame authority as 
 the preaching elder ; to watch over the flock ; impartially 
 to receive or exclude members i to warn and cenfure the unruly > 
 and to vifit and pray with the flck. 
 
 ^. Where is the divine warrant for Deacons .'' A. From A^^ 
 
CONCLUSION. 257 
 
 vi. chap, where we are in "ormed of the original and d fign of 
 their office; — and from i Tim. iii 8 to 12. where thj infpired 
 apoftle defcribes their neceffary qualifications. 
 
 .^. What are the duties of Deacons ? A. To look into the (Vate 
 and to ferve the 'Tables of the poor, by dillri^uting the funds 
 of the church according to the refpe£tive neceffities of the faints^ 
 I Tim. iii. i 2 
 
 ^. What are the courts in which prefbyterian rulers meet ? 
 A Congregational fellions ; Prefbyteries ; and fynods. 
 j^. Where is the divine WaiTant for congregational fellions ? 
 A. From Mat xviii. 15 to i8. where, in the chriician form of 
 church difcipline prefcribed by the church's head, the concluding 
 exprcflion,Z.i"//j^'7; ke tmto thee as a heathen man and publican^ plain- 
 ly^ alludes to the Jewilli form of procedure in fcandals They 
 had rulers, and confequently courts in every fynagogue, or 
 worfhipping congregation, Mark v. 35 to 39. By virtue of 
 letters from the high prieit to thefe, Saul had free accefs to 
 puniili the chriftians in every fynagogue, Adts ix. i, 2. To 
 thcfe congregational courts it pertained to caft out of the fyna- 
 gogue, and to order tranfgrellbrs to be held for heathen men and 
 publicans, John ix 22. Now Jefus, in alluding to thefe, intimates, 
 that limilar courts lliould be in every- Chriilian congregation. 
 In this form of difcipline our divine Saviour Ihews his utmoit a- 
 verlion againll private ofFenccs being unnecelfarily publiilied abroad 1 
 and therefore the church,'.to which the oiience is to be told, after 
 private admonition is fruitleA, mufl: be underftood in the moft 
 private fenfeof the word. The following context evidences that 
 it is a Churchy which may conlift only of two or three met toge- 
 ther in ChriiVs name : yet notwithftanding a church having pow- 
 er to bind and loofe from cenfure •, that is, a church having the 
 keys of the kingdom of heaven. It cannot then be the v»'hole 
 congregation or body of the people, as they are in general far 
 too numerous to conceal offences ; and to them Chrift has given 
 no formal judicial power, Mat. xviii. 18 to 21. ^" 
 
 ^ Where is the divine warrant for a prcfbytery ? A. 1 i- 
 mothy is expreCsly faid to be ordained by the laying on of the 
 hands of the Presbytkry, i T'im. iv. 14. And the number 
 of different Chrift ian congregations governed by one Prcfbytery, 
 as at Jerufalem, Antioch, EpheiUs, and Corinth, proves the di- 
 vine right of this court It is Ihewn in the xiii. chap, of the pre- 
 cedinjT treatife, that in each of thefe places there were more Ghrif- 
 rians than could meet in one worlhipping congregation, for the 
 enjoying of public ord'nances : and yet all thef::- different con- 
 gregations, at Jerufalem, are exprelsly faid to have been owq 
 church, Acts viii. i : lo thefe at Antioch, A 61:5 xiii i. fo thtfe 
 at Ephefus, Acts xx. 17 *, and thefe alio at Corinth, i Clor. i 2. 
 Ko^' the auelVion is hew were the different con^regatiojui ia eavh ■'- 
 
 1 i 
 
058 ' C O N C L U S I O N. 
 
 of thefe places one church- Not merely in union to Chrift 
 •and mutual AfYtaion one to another : for in this refpe<5l all the 
 faints are one, whether in heaven or in earth. And therefore 
 they are one church in virtue of conjun<!^ government under one 
 rKESBYTERY And in difhcult cafes ; or where a fmgle congre- 
 gation is {0 divided into parties that it cannot a(5l impartially; 
 v.here the difFcrenc^ is betwixt the paftor and the people, a fu- 
 perior court is neceiiary to obtain material juftice. 
 
 ^. ^A here is the Dvine Warrant for an eccleiiaflical fynod ? 
 w^ In A<Sls XV. and -xvi where we have a caufe referred ; the 
 proper members of a fynod convened ; the ordinary and equal 
 power excrcifed by all thofe members ; the ordinary method of 
 procedure in fuch courts ; and the judicial decrees given by the 
 fynod ; together with the effe<51: which their judgment, in this 
 matter, had upon the churches. 
 
 ^ What was the caufe referred to this fynod ? A. Falfe doc- 
 trine propagated by fome Judaizing teachers, who had gone 
 down from Jerufalem to Antioch, and maintained that circum- 
 cilion and the obfervance of other branches of the ceremonial law 
 cor^nued neccflary for falvati©n, whereby they fubverted fome, 
 and troubled ether members of the churches there. After much 
 uniuccefsful difputing, Paul, Barnabas and others were delegat- 
 ed to go up to Jerufalem to the apoftles and elders about this 
 matter 
 
 ^ Who were the proper m.embers of the fynod convened 
 here ? A. The apoltles and elders at Jerufalem : Paul, Barna- 
 bas and others from Antioch: and other commiffioners from the 
 troubled churches to whom the decrees were fent. 
 
 ^. Are not :he brethren, the church, the whole church, men- 
 tioned here as well as the apoftles and elders ? A. But none of 
 thefe exprelTions can mean, that all the members of the church 
 of Jerufalem either were prefent or judged in that fynod : for 
 women, real members of the church, of the whole church, are 
 exprefsly forbid to fpeak in the church, i Cor. xiv 34. 
 Church fometimes figniiies only a fmall part of the church, either 
 as delegates or commiffioners, and in this fenfe it is ufed in verfe 
 3 where the commifh oners from Antioch are faid to be brought 
 on their way by the church ,- and in chap, xviii. 22. it is faid that 
 Paul fainted the church at Jerufalem. Now it is not credible that 
 ail iheChriftian proftfibrs at Antioch would attend their com- 
 miflioners a part of the way to Jerufalem *, or that Paul faluted 
 thv many ten thoufand Chriftians at Jerufalem, A^ls xxi 20. 
 And the whole church does not necefTarily mean the whole indi- 
 vidual members of the cl^urch, more than the whole world men- 
 tioned, I John ii 2. means every individual in the world. Tf 
 any, to fupport a favourite opinion will ftill inlift:, that the whole 
 mTmbers of the church a<Stual!y met and judged of this affair e- 
 qually with the apoftles and eiders, they may inform us where 
 
C O N C L U S I ON 259 
 
 they obtained a proper place for fo many judges to reafon and 
 determine with diftin^tnefs or order — That the brethren, wlio 
 joined in judgment with the apoftks and elders were not private 
 perfons, but rather delegates from the troubled churches a- 
 round, appears from Judas and Silas, two of them being preach- 
 ers, V 22. 
 
 j^. How docs it appear, that the power of all the members 
 was ordinary and equal ? A. As every member, infpired or not, 
 a<Sleci equally in the whole bufmefs laid before them. . Pau) and 
 Barnabas were delegated by the church of Antioch : and the el- 
 ders, who convened, had the fame power as the apoftles. To 
 the elders, teaching or ruling, as well as to the apoftles, was the 
 matter referred : both met to conlidcr of it : both were equally 
 concerned in the decision, faying, It feemed gosd to the Holy Ghojl 
 ap^^.h us. Elders, as well as apofties, impofed the necefiary 
 tilings upon the churches ; and authoritatively determined the 
 decrees. In the name of the elders, as well as of the apoftles the 
 letters of the meeting, containing their deciiion, were written to 
 to the churches. And the only reafon why the infpired mem- 
 bers put themfelves on an equality with others was to exhibit a 
 pattern to after ages 
 
 ^ How does it appear, that this fynod followed the ordinary 
 method of procedure in fuch courts ? A As they cTiamined the 
 caufe by much reafoning and difpute. In confequence of mature 
 deliberation they determined the queftion, and fent letters, con- 
 taining their decrees, by proper melTengers, to the churches con- 
 cerned. In their difputation they reafoned from the oracles of 
 God : on thefe they founded their deciiion ; and hence therein 
 they (ay, It Jeemed good to the Hdy Ghoji and to us. And if this had 
 not been tQ have given a pattern to fucceeding ages, all this was 
 unnecefTary : how abfurd for infpired men to reafon and difpute 
 on the inbjefl, when the fentence of one infpired was fuffit.i-^nt 
 for deciiion ! 
 
 c^. How does it appear, that there were judical decrees given 
 by I his fynod ^ A, In oppoiition to the falfe doctrine taught, they, 
 by a judical deciiion, plamly declared, that obedience to the cere- 
 monies of the law of Mofes was no longer necelfary : and by a de- 
 cree for promoting decency and good order, they enacted, that to 
 avoid ofience, the believing Gentiles Ihould abltain from fornica- 
 tion, from tilings ftrangled, and from blood, verfe 24 to 29. 
 
 ^. Wiiat efrei^t had the deciiion of this fynod upon tlie 
 churches ? A. They cheerfully fubmitred to thefe dccrecsy and 
 were by them conformed in the faith, comforted in heart, and 
 increafed in number dally, A6ls xv 31 and xvi. 4, 5. 
 . ^ But might not this be a meeting m.erely for confultation, 
 and their deciiion a mere advice ? A No : ibr every word here 
 ufcd imports authority* The word, tranllated lay iipon^ coin» 
 
26o CONCLUSION. 
 
 monly fif^nifies sn authoritative impofition, Matt x\iii 4. The 
 decifion is f xprcfsly called a necejfairy burden^ and decrees ordained^ 
 which imply power and authority, A6ts xv. 16 xvii. 7. 
 
 ^ How dees it appear, that inferior courts are fubordinatc 
 to thofethat are fiiperior ; feiTions to prefl^yteries, and prefl^yre- 
 ries to i\ nods ? A, the true light of nature, (which is proved, 
 chap, iii to be one of thofe ways, whereby a thing is of Divine 
 Right» teacheth us, that, if we be injured by an inferior court, 
 we may appeal to an higher Court for redrefs, if there be one. 
 i\s in the Jewifh church there was evidently a fubordination of 
 judicatories, fo that thofe injured in the fynagogue might appeal 
 to the fanhedrim, Deut xvii. 8, 12. 2 Chron. xix. 8, 11. 
 Lxod xviii. 22, 26. ^Pfal. cxxii. 5: therefore as our dangers, 
 difficulties and necellities are as great as theirs, by reafon of 
 ialfe teachers and corrupt doclrines, which were foretold (V-^^ld 
 appear in the lafl times, i Tim iy. 1. 2 Pet. ii. -i. we cannot, 
 without difhonour to ChriO;, fuppofe, that he would deprive us 
 of a proper remedy for redrt-ffing our grievances, which was 
 afforded unto them : — the gradual advance in managing offences 
 prefcribed by Chrid himfelf, Matt, xviii. ly. as his care for the 
 whole church cannot be lefs than for a fmgle meojber If then 
 an inferior judicatory offend or injure us, we ought to carry the 
 matter ' to' 'another that has more influence and authority If 
 the offending judicatory neglect to hear this, we pught to tell 
 the offence to the church in the higheft fenfe, that redrefs may be 
 obtained— the apoftle Paul declaring, that the fpirits of tpe pro* 
 phets are fubjecl to the prophtts. But the right of reference or 
 appeal from an inferior to a fuperior court is moff clearly evinced 
 irom the cafe of the prcfbytery at Antioch, refpe£ling circumci- 
 fion, being referred for decifion to the fynod at Jerusalem, and 
 their readily fubmitting to its determination, A(Sts xv. 
 
 ^ How- does it appear, that no power of authority is lodged 
 in the body of the people, the private members of the church .^ 
 ^. Ahhough every church member has a right to all the fpiritual 
 privileges purchafed with the Saviour's blood, and given to the 
 church, as need requires ; altho' he has a right to'try the fpirits, 
 and to prove all things by the word of God \ a power to chopfe 
 i\\c church officers who are immediately to rule; over him : yet 
 the Holy Scriptures allow the exercife of no official power to the 
 private members of the church. Not the Chriftian people, but 
 their paftors have power to preach the gofpel, Rom. x. 15. and 
 to adminilfer the facraments, thefe myfteries of God, which are 
 connected' wiih preaching, 1 Cor. iv. i. Matt xxviii 19 Not 
 the people, but their rulers, are divinely warranted. Timq- 
 thy was ordained, not by the people, but by the pr^Toytcry^ 
 dders, not by the people, but. by Paul and Barnabas : and dea- 
 cons, not by the people, but by the apoftles, i Tim. iv, 14. Actsr 
 
CONCLUSIOIC. 26r 
 
 xiv. 23. and vi 3, 6. Not the people but their rulers are to 
 cenfure the fcandaloiis, and to abfolve the penitent, Mat xviii. 
 18 I Cor V. The fcripture no where afcribe?^ to the people any 
 fiuh charadlers as imply authority lodged in them; but the con- 
 trary. Inftead of being ftiled paftors, they are called the flocks 
 watched over and fed ; inftead of ovcrfeers, the famUy overfeen ; 
 inftead of ruler Sy guides ^ governor s^ they are called the body go- 
 A^erned, the perfons fubject i >. the Lord, and they are foiemnly 
 charged to know, honour, obey and lubmif to thofe that are 
 over the^"^ 
 
 ^. ^ A is the proper method of dealing with perfons* that 
 fall mt' Qri^l ^- A if the oiFence be known only to one or to a 
 few, V ^ider is to be told his fault fecretly, with Chriftian 
 
 mee* .<,^' plalnnefs and love. If hcvprofefs his forrow and re- 
 fr^.aon to amend, the whole matter ought to be carefully con- 
 cevded ; and thofe offended ought to be well pleafed that their 
 offending brother is gained. If, after one or more fecret reproofs, 
 he continue impenitent, defending his fault, one or two more 
 Chriftian brL:thren, grave, judicious and meek, are to be taken 
 along., and the offender to be dealt with by them, and in their 
 prefence. If now he .appear to repent, the feveral perfons con- 
 cerned in his reproof are, with care and In love, to conceal his 
 offence, left, by divulging it, they be reproached as wicked ca- 
 lumniators. If the oii^n'der contemn one or more fuch private 
 admonitions or reproofs : or if his fcandal be of fuch a nature 
 that it will neceffarily become public, the affair is to be told to the 
 church-court, to which he is moft immediately fubjedt. And, to 
 bring him to a due fenfe of his fault, he is to be there dealt with 
 in a prudent, affectionate, plain and convincing manner. If 
 this prove a mean of bringing him to a fenfe of his offence, the 
 cenfures of the church are to be executed upon hira according 
 to the laws of Chrift's houfe, and the nature of his crime, and 
 he is be reftored to the privileges of the church. But if, after due 
 pains taken by the judicatories, he remain obftinate, he is then 
 to be caft out of the church, and held as a heathen man and 
 publican. Mat. xviii. 15, to 18, 
 
 FINIS, 
 
The Cofitents, 
 
 Page 
 
 PREFACE, .... . I 
 P ^ R T I. 
 
 Chap. I. That there is a Government in the Church of Divine 
 
 Right now under the New Teftament, is 
 
 Chap. II. Of the Nature of a Divine Right in gener ' ,. i6 
 Chap. III. Of a Divine Right in particular, which i, /'"^'ays; 
 
 firft, by the true Light of Nature, - ,''S"^ g 
 Chap. IV. Of a Divine Right, fecond, by obligator' ^^^* ^ tc 
 
 i^xamples, •- .' - ''^^ dang ^j 
 
 Chap. V- Of a Divine Right, third, by God's approbation^^^on ^q 
 Chap. VI. Of a Divine Right, fourth, by Divine afts, ■*U'32 
 
 Chap. VII. Of a Divine Right, fifth, by Divine Precepts, 35 
 
 PART n. 
 
 Chap. I. A dcfcription of Church Government, - 37 
 
 Chap. II. The fubjeft defcribed, and the terms Church Govern- 
 ment briefly defined, - - - 38 
 Chap. HI. The general nature of Church Government, viz. 
 
 power, or authority, - - - 40 
 
 Chap. IV. The fpecial difference of Church Government from 
 other governments, as to the fpecial rule of it, viz the Holy 
 Scriptures, - - - . ^.j 
 
 Chap. V. The proper fountain from which Church Government 
 is derived, fo as to conftitute it of Divine Authority, viz. 
 Jcfus Chrifl our Mediator, 47 
 
 Chap. VI. The peculiar nature of this power and authority, 49 
 
 Chap. Vil. ■ he feveral acts about which this power and autho- 
 rity is cxercifed, viz. Do6lrine and difcipline, 53 
 Chap. VIII. The end and defign of this Government of the church, 58 
 Chap. IX. Tlic peculiar fubjcd cntrufted by Chrifl with this 
 
 power, and the execution thereof according to the fcriptures, 61 
 Secl. I. The power granted to the civil Magiflrate about the 
 
 Church, - - - 62 
 
 Sett. II. The power utterly refufed him in Church affairs, 71 
 
 Chap. X. That the Community of the faithful, or body of the 
 people, are not the immediate fubjeft of the power of Church 
 Government, - - - 81 
 
 Chap. XL hat Chrlft's own OiBcers are the immediate fubjeft 
 
 of it ; Pallors and ruling elders, - - ' 02 
 
 The Divine Right of the Ruling Elder at large, - J 04 
 
 The Divine Right Iff the Deacon, - - - 140 
 
 Chap. XH. The Divine Right of Congregational Elderfhips, cr 
 
 Kirk Seffions, for the Government of the Church, 162 
 
CONTENTS. 
 
 Chap. XIII. The Divine Right of Prefbyteries, confining of 
 
 Rulers from different neigjibouring congregations, i5y 
 
 Chap. XIV. The Divine Right of Synods, 1 87 
 
 Chap. XV, The fubordination of particular Congregations to 
 greater Affcmblies, for their judicial determination of ecole- 
 fiaftical caufes, proved to be of Divine Right, ioq 
 
 APPENDIX. 
 
 No. I. Of the quallficat'ons and Dut'Vc r "^^nrch Members, 209 
 
 No. ir. Who have a right to preach the Gofpel, 22c 
 
 No. III. On the fame la, e A, 220 
 
 No. IV. On the people^s right to choofe their own Paftors, 237 
 
 No. V. On the ordination and Duty of Minillers, 244. 
 
 No. VI. Of Ruling Elders, from Dr. Owen, 3^ 
 
 Conclufion, 2-j^ 
 
 / 
 
ERRATA. 
 
 Paf'e. Lint. 
 
 4—13 fiom the foot dtslete he before of Divine Right 
 6 — 4 before prefbyters add the 
 p — 24 read equipage 
 II — 16 for miniiler read minifters 
 — — 22 for therein read there in 
 18 — 6 from the foot for from read fome 
 
 19 — 10 Do that read not 
 
 44 — 7 for teperet read temperet 
 
 N B. The Englifli of the fentence is, ivho ifi rdat%,?^ 
 fuch thing? can refrain from iveeping^ 
 for objective ly read objectively 
 
 for Defcriptions read Defcription i 
 
 for is read are ' \ 
 
 del. between both and their 
 for haiid re^ad hands 
 for thing read things 
 from the foot add ; after body 
 add ; after Bufinefs 
 after to add be 
 
 3 5 for his befides read beftdes his 
 for 27 read 17 
 163 — 14 before prefcnt add the 
 i(5y — 26 for Prefbyters read Prejhyieriis 
 183 — 33 for that officers of the church read, the officers of thai 
 
 church 
 203 — 27 for theame i-ead the fame 
 217 — I for are all that read thai all are 
 218—27 for with read c/* 
 223 — 34 tor his read hty 
 JV» B' Ir page 103 i nc 17, 18* divijanifigniiles^v^rp//); and 
 
 conjttni^iiny«?/////j/. 
 
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