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good liking: For, when this is done against their will, it frequently hath a woful iffue; congregations are broken, ordinances are forfaken, Chrift's flock is difperfed, and the miniftry is defpifed; all which very much tend to our reproach, as well as the hinderance of the kingdom of Chrift. Wherefore, my dear brethren, let us take heed what we do in this affair, feeing so much doth depend upon it.

There is a controverfy very lately rifen amongst us, concerning the people's right to elect their paftors: Some take it wholly from them, and give it to the presbytery or church-representative; and the church's friends are diftracted by writings on both fides. If I may offer my opinion, I humbly apprehend the ftate of the controverfy is not duly confidered by thofe who handle it. And many of our differences and difputes do proceed from our not ftating the queftion fo diftinctly and accurately as we should; and, when this is once done, frequently the debate falls.

The question, then, ought not to be stated generally and confusedly, as, Whether the people or the prefbytery have the right of electing the paftors of the church? Seeing we may fafely grant they both have an interest therein, the one without prejudice to the other. Neither is the queftion to be stated, Whether the prefbytery or church-reprefentative have a power to elect and ordain pastors, upon some occafions, and for fome special employments and fervices, without the choice and confent of the people? As, for my part, I believe they have: and that these pastors, fo elected, are lawful paftors of the catholic church, and ought to be acknowleged as fuch by the people. Nor is the queftion to be stated, Whether the prefbytery hath any power at all in the election of paftors to particular parishes? No, for it is owned they have a great power, in conjunction with the parishes, and ought to prefide in the election. But, if the queftion be stated, Whether the prefbytery hath the fole power of electing, exclufive of the voice or confent of the parishes to which the paftors are elected? They who efpoufe that fide of the question (in my humble opinion) will have a hard pull to prove it, either from VOL. I. fcripture,

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fcripture, reason, or fathers. And, that they may know what they have to do, let the queftion be clearly and diftinctly stated, as it ought to be, in a fuitablenefs to the prefent fituation of this chuch, and then it will run thus: Queft." Whether the prefbytery, or church-reprefentative, hath a right to elect and appoint paftors to particular flocks of Chriftian people, without the call or confent of these flocks, and even when they diffent and reclaim against their deed? And, whether, in fuch cafes, the prefbytery hath power to conftitute and fix the fpiritual and paftoral relation betwixt these paftors and these flocks, so that they must neceffarily acknowledge them as their proper paftors, and receive all ordinances from them; yea, be tyed to them fo much, that they cannot have accefs, without the allowance of thefe paftors, to partake of fealing ordinances difpenfed by others? So that all these Chriftian people, however valuable they be, must be in effect excommunicated, if they do not receive these pastors impofed violently upon them?" Now, if the controverfy be thus ftated among us, (as it certainly ought to be) the writers for the prefbytery's power will find it a difficult task to inftruct and fupport fuch a power from the word of God, found reafon, or the practice of the primitive church; nay, I am of the mind, all the three will be found to unite against them, feeing all of them declare for the great intereft which Chriftians have in the choice and fettlement of those who are to be their fpiritual guides, and that they are to be confulted in this important affair. Our moft eminent divines, both abroad and at home, have, ever fince the Reformation, ftrenuoufly argued for the peoples right against the Papifts and their clergy's imposing power, from the word of God, and particulary from Acts i. 15. 23. 26. Acts vi. 2. 3. 5. 6. Acts xiv. 23. whofe arguments I have not yet feen fatisfyingly anfwered, either by Papift or Proteftant. But, befides all thefe, it may fatisfy any unbiaffed enquirer, if he but confider the characters which Chrift gives his flock, that "they hear and know his voice in his fhepherds," and do diftinguifh it from the voice of falfe fhepherds, and "will not follow thefe, but flee from them,"

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John x. 3. 4. 5. and the command that is given to all Chriftians to try the fpirits," John iv. 1. and to "beware of falfe prophets, which come to them in fheeps cloathing," Matthew vii. 15. and to "mark and avoid those who teach unfound doctrine," Rom. xvi. 17. 18. Phil. iii. 2. and to judge of the doctrine which is delivered to them by their teachers, Cor. x. 15. and for doing whereof, the Bereans are highly commended by the Spirit of God, Acts xvii. 11. I fay, it may fatisfy every unprejudiced perfon that feriously confiders thefe fcripture texts, and the commands given to the difciples of Chrift therein, that the word of God doth allow a great intereft to all judicious Chriftians in the choice of their paftors; and that it is their unquestionable right and privilege to have a judgment of difcretion concerning thefe paftors to whom they are bound to commit the guiding, edification and inftruction, of their precious fouls: And no patron, no heritor, no body of men, or judicatory whatfomever, can deprive the people of that right and privilege which God allows to them.

But, granting the fcripture had mentioned nothing of the peoples right in this matter, but had given all power to the prefbytery, (as fome would have it) and left them to manage it, as they fhould be answerable to their great Lord and Mafter: Yet, even in that cafe, I think it easy to demonftrate, from the general rules of the word, and the dictates of found reafon, that prefbyteries ought always to exercife their electing and planting power, with the advice and confent of the Chriftian congregations immediately concerned, and not in oppofition to their declared inclinations and preffing requests. I fhall mention two plain fcripture rules, which determine me to think fo, viz. that in 1 Cor. x. 31. "Whatfoever ye do, do all to the glory of God." And that in 1 Cor. xiv. 26. "Let all things be done unto edifying." Now, minifters are more concerned to observe thefe rules than other men, feeing their office is peculiarly defigned for advancing the glory of God, and the edification of his church. And, is it not evident to every rational fober mind, that it is more for the glory Pp 2

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of God, and the edification of the church, to fettle paftors in congregations with their own confent and goodliking, than to thruft them in upon them against their will? When we plant ministers amongst a people, whose perfons they esteem, and whofe miniftry they affect, they will more readily hearken to their inftructions, fubmit to their reproofs, and obey their directions, than they will do theirs against whom they have conceived the strongest averfion and prejudice. The fettling of parishes in a violent manner doth ftop the fuccefs of the gofpel, and defeat the great and valuable ends of a gofpel miniftry, which are mainly these two: (1.) The converfion of finners, and reconciling them to God, Acts xxvi. 18. 2 Cor. v. 20. (2.) The perfecting of the faints, and edifying of the body of Chrift, Eph. iv. 12. Now, how can any of these noble ends be reached by fuch minifters, when either the people do not attend their miniftry at all, or, if they do, yet their grudges and prejudices against them, do woefully fhut their ears against all their inftructions and admonitions? O, if gofpel-minifters would more clofely attend and purfué thefe great ends of their miniftry, the groans of the oppreffed would not so much afflict us, as they are like more and more to do, if God in his tender mercy prevent not. I grant church-authority is not to be defpifed; for God hath clothed his minifters with fpiritual power and authority in his church: But ftill we are to remember, when we exercife this power in any cafe, we ought to do it for edification, and not for deftruction, 2 Cor. x. 8. and xiii. 10. We are not to be lords over God's heritage, to do as we lift; nor are we to exercise any dominion over their faith or confciences, but we are to promote their comfort and joy, 2 Pet. v. 3. 2 Cor. i. 24. The church's edification is the great rule and end of all church-power. We fee how clofely the Apostle Paul kept this rule in his eye, in all the exercise of his church-power and authority, 2 Cor. xii. 19. "We do all things, dearly beloved, for your edifying." He regarded the edification, not only of the rich and great, but alfo of the pooreft faints, and the meaneft members of the body of Chrift; and furely, the edification of fuch

is not below the confideration of the most eminent minifters, or the greatest judicatory of Chrift's houfe. We fee what regard Chrift had to his little ones, and what wrath he threatens against those who offend them, Matt. viii. 6. Luke xvii. 2.

Well then, my brethren, let us have a tender regard to thefe fcripture-rules I have mentioned, in all our actings in judicatories, and efpecially with respect to the fettlement of churches; and if there be any Act or Rule in this church, particularly that lately made, which hath any thing in it inconfiftent with the forefaid rules (as indeed there feems to be, according to the fense now put upon it) I do earnestly wish and pray, That all my reverend brethren may refolve upon addreffing the venerable Affembly in the most decent and dutiful manner, that they may be pleased to rectify it, so as it may better anfwer the great ends we ought all to have in view, the glory of God, and the edification of the body of Chrift. And this I move without any defign to reflect upon the authority of the Affembly, (which we ought to treat with all due regard) or to give any offence; and neither should any take it, feeing there is none of our courts that pretend to infallibility; as they have altered, fo they still can alter, their acts and rules, when they fee good reafon for it. And the adminiftra tion we live under (bleffed be God) is fo mild and gentle, that we have liberty to addrefs our fuperiors, both civil and ecclefiaftic, concerning what is gravaminous to us: And why fhould we not improve our liberty in addreffing both of them, for removing whatever hinders the advancement of the kingdom of our Lord and Saviour, to whofe fervice we ministers are peculiarly devoted?

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10thly, If we would promote this church's welfare, and prevent her reproach, let us join fasting, weeping, and mourning, together with our prayers; as we are di rected both in text and context, Joel ii. 12. weep betwixt the porch and the altar," in fight of all the people, and bewail thofe fins and backflidings, which grieve God, and provoke him to give up this church to reproach. And, amongst others of our fins, we have

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