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fenfible of, nor fuitably affected with our danger and mifery, nor with the fins which were the procuring cause of all. "Turn us, O God of our falvation, and cause thine anger towards us to cease! Oh, wilt thou be angry with us forever? wilt thou draw out thine anger to all generations?" Whatever the Lord think fit to do with this backfliding church and land, we judge it incumbent upon us to bear witness against the forefaid evils.

As to the impugning and invading the rights which congregations have to chufe and call their own minfters, and the intrufions made upon them, which, alas ! ftill continue to be practifed; we shall give our reasons for testifying against them, and for the rights of the people. And the firft and great reafon is, because, by the rule and pattern of God's word, and by the dictates of found and fober reason, the Chriftian people have an unquestionable intereft in the choice of these pastors to whom they are to intrust the care of their fouls: and particularly, this right of the people is established by feveral paffages of the "Acts of the Apostles," a book intended to give us the apoftolical practice and pattern in the fettlement of the Chriftian church.

1. In acts i. 13. 14, 15, &c. when the eleven apoftles met for the choice of an apoftle, the laity present with them were allowed a fhare in the election of two, of which God did chufe one to fill the vacancy of the apoftolical college. From which we infer, That minifters fhould much more confult them in the choice of ordinary paftors, who are to have the ftated infpection of their fouls; and that this condefcenfion of the apoftles to the people in this cafe, doth condemn their practice who violently impofe minifters upon Chriftian con gregations, while they are diffenting and reclaiming a gainst them, and willing to receive others every way as fit for them. And we find our reformers and Proteftant divines, fuch, as Calvin, Beza, Junius, Zanchy, Chamier, Voetius, Amefius, Turretine, Cartwright, Calderwood, Gillespie, Forrefter, Lauder, and many others, improving this paffage for the peoples rights againft Papifts, Prelatifts and patronages,

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2. In Acts vi. the apoftles called the multitude or body of the difciples to the choice of the first ftanding church officers which they appointed, viz. the deacons for taking care of the poor; from which we infer, If the difciples have a right to chufe thefe officers who are to difpofe of their charity, then much more thefe who are to oversee their fouls. And if the apostles reckoned the people competent to judge who had the qualifications for deacons which they prefcribe, viz. " who were most eminent for honefty, wisdom, and the gifts of the Holy Ghoft; why are they not competent to give their judgement of the like qualifications in those who are to be their paftors? The apostles being under immediate Divine direction, were abundantly capable to choose these officers without the people? yet they will needs have them concurring in it, as a patron to the church in their after chufing of church officers, And it is obfervable, the apoftles took this method, to filence the complaints among the people about providing for the poor. Which loudly calls upon judiCatories with us to follow their example, in order to filence the peoples complaints of violent intrufions made upon them, contrary to the apoftles practice and our acknowledged principles, to the great hinderance of the gofpel and the edification of fouls. Likewife we have the forecited Proteftant divines concurring to improve this paffage of the deacons for the peoples rights: and it might be expected that the minifters of the church of Scotland would not oppose them, or join with the Papists in this question..

3. The apoftles practice in the election of churchofficers, being fufficiently evident by the forefaid two inftances, the facred penman of the Acts infifts no more upon this fubject, fave that he hints at their known practice in ordinations, Acts xiv. 23. In our verfion it is, "And when they had ordained them elders in every church." Now, the word here rendered ordained, is but half tranflated; for in the original it is xporOVNOUTES, which Erafmus renders cum fuffragiis creaffent; and Beza, agreeing with him, hath it per fuffragia creaffent : So that, according to these learned men, and many

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others, the paffage fhould have been rendered, " When they had by fuffrages appointed to them elders in every church." So it is in all old English tranflations, and fo, it was brought in by our loft tranflators, until the verfion was committedy king James to fome of the Englith bifh pe to be revif d, who altered no lefs than fourteen paflages of the New Teft 1 -ment, and this among the reft, to make them fpeak the language of the church of England; but the original language, being that of the Holy Ghof, is to be cur rule. The word here is not xeopolitia, which fignifies the action of minifters in ordaining but it is uporova, which is expreffive of the peoples act in ele&ting of paftors, by stretching or lifting up the and, as was the cuftom and in this fenfe doth the apoftle make ufe of the word sporoviα, and afcribe it to the people, 2 Cor. viii. 19.

4. The fpoiling congregations of their right of calling their minifters, and in pofing paftors upon them, is not only against the example of the apoftles, but allo contrary to the commands of our gloricus Head, to our own prayers, and to the very fpirit of the gofpel. Doth nct Chrift enjoin us in his word to "glorify him in all things," to do all to the glory of God," and to "do all things to the edification of his people !" to " condefcend to men of low eftate," and to "be gentle towards all men?" Doth he not forbid us to " exercife deminion over the church," to "fet at nought our brother, and rule over his people with rigour?" doth he not command all Chriftians to " judge of what they hear," to try the fpirits," to "beware of falfe prophets?" Are not all minifiers and others bound to pray, that "God's name may be hallowed," that "his kingdom' may come," and that "the whole earth may be filled with his glory" And do not they act the very reverse of thefe commands and prayers, who would in a magifterial way intrude minifters upon Chriftian congregations, and thereby ftop the fpreading of his golpel, the converfion of fouls, and the increafe of his kingdom upon earth? Are forced fettlements agreeable to the meeknefs and gentleness of Chrift our Master and Pattern? Or are they like the mild difpofition and conde

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fcenfions of the apostle Paul, who used the most tender, foft. and condefcending methods to advance the gofpel among men, and was willing to "become all things to all men for their fpiritual good?" and, when he faw it needful for the winning of their fouls, he laid aside his authority, and fell to entreaties and befeechings with them, Rom. xii. 1. 2 Cor v. 20-x. 1. Philemon 9. 10. And obferve what he fays, 1 Theff. ii. 7. 11 "We were gentle among you, as a nurse cherisheth her children:" And (faith he) " we exhorted you as a father doth his children." Now, as a tender nurse or father will not impofe any upon weak children to feed them, at whom they have the greatest averfion, nor tell them that they fhall have no food unless they take it from fuch hands; fo neither ought judicatories to intrude paftors upon diffenting or reclaiming parishes. They pray for the fpreading of Chrift's glory and kingdom, and therefore thould not counteract their prayers, as they manifeftly do by violent fettlements; for thus they lay the foundations of flrong prejudices in peoples breafts against minifters and the fuccefs of the glorious gofpel, and frequently drive people quite away, from the gofpel net, to the great increase of ignorance and immorality. This courfe is directly against the Bible, that forbids us to give any occafion of ftumbling or prejudice unto others, whereby their edification may be hindered, Rom. xiv. 13: 19. YI. Alas people have naturally ftrong enough prejudices against the gospel itself, be the paftor never fo acceptable; and what a pity is it that occafion fhould be given them to conceive prejudice alfo against the preacher of it? feeing there. by the ftrong holds of Satan are rendered more impregnable. For how can it be expected that a parish will be free of ftumbling or prejudice against à man that makes it his bufinefs to obtain a right to their ftipend, and will not part with it when they fhow the utmost averfion to him, but gets himfelf, viis & modis, thrust in upon them? Will they not be ready to look upon him as "an earthly minded man, greedy of filthy lucre," that thrufts himself into the " prieft's office for a piece of bread," that feeks the fleece more than the VOL. IV. flock,

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flock," and minds his own things more than the things of Jefus Chrift?" Is not this the way to bring both the perfon and miniftry of fuch a man into contempt among the people, to fhut their ears against his admonitions, and render his labours among them unsuccessful? Whereas, fhould a minifter come among a people by their call, he has a fair door opened to him to promote their falvation: they think themselves bound to attend his miniftry, receive him into their houfes, hearken to his counfels, and fubmit to his reproofs; and fo the gofpel hath free courfe among that people.

5. Seeing the right of Chriftians to judge for themfelves in matters of religion is undeniably fecured to them both by the light of nature and of revelation; they must confequently have an intereft in the choice of their teachers. For if a man may judge for himfelf concerning the schemes of doctrine and ways of salvation laid before him, and may prefer one to another: it must follow, that he hath also a right to judge who is fitteft to inftruct him according to it; otherwise he might fall into the hands of those who would lead him into schemes quite oppofite to what he hath chofen. It is evident that both Scripture and reafon allow men a judgment of difcretion about the pastors to whom they are to commit the inftructing, guiding, and edifying of their precious fouls. That text is plain for it, in I John iv. I. "Beloved, believe not every spirit, but try the fpirits whether they be of God: because many falfe prophets are gone out into the world." Likewife that text, Mat. vii. 15. 16" Beware of falfe prophets, which come to you in fheeps clothing, but inwardly are ravening wolves. Ye fhall know them by their fruits." And that in 2 John, ver. 10. "If there come any to you, and bring not this doctrine, receive him not." From all which texts it is evident, that Christians have right to judge concerning those who bring them true gospel doctrine, and whom they are to receive, and whom not. The Bereans are highly commended for their ufing this right, Acts xvii. 11. And Chrift declares it to be the privilege of his people to diftinguish the voice of a franger or hireling from the voice of a

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