sequence hereof, have safe protection and preservation, whatever opposition they may meet with from their enemies; and they also enjoy communion of saints, and the ordinary means of salvation.

6. Rev. ii. 1. Matt. xxviii. 20. xvi. 19. John xx. 23. Matt. x. 40-42. Luke x. 16. John xiii. 20. 2 Tim. iv. 7, 8.

The office of the gospel-ministry is PERPETUAL, Continuing till the end of the world. (1) God has provided nothing to supply its place: Nor can any bestowal of the Holy Ghost exclude it, any more than it did, in the apostolic age, Acts i-xxi; xxvi. 17, 18. Heb. xi. 40. (2.) The necessity of it is perpetual. Men are in every age ignorant and corrupt; Satan active; heresy and error ra ging, or ready to spring up; gospel-mysteries much unknown; the conversion of sinners, edification of saints, and silencing of gainsayers, still necessary, 1 Tim. iv. 1-3. 2 Tim. iii, 1-7. 2 Thess. ii. 3-12. Acts xxvi. 17, 18. Eph. iv, 12-15. Tit. i. 11. (3.) The removal of the gospel-ministry is represented as a heavy judgment, which it could not be, any more than the abolishing the Jewish ceremonies, unless the perpetual continuance of it were necessary, Rev. ii. 5. (4.) God has wonderfully preserved a gospel-ministry amidst all the destructive rage and persecution of heathens and antichristians, Rev. vi; xì; xii; xiv. (5.) The divine ordinances, which are connected with a gospel-ministry, are appointed to continue till the end of the world, Eph. iv. 11–13. Matt. xxviii. 19, 20. 1 Cor. xi. 26. 1 Tim. vi. 14.

It is requisite to a man's being a minister of the gospel, that he be divinely qualified with, (1.) Proper abilities rendering him apt to teach; which includes rational and experimental knowledge of divine truths, and being able to explain and inculcate them in a manner calculated to enlighten the minds, impress the consciences, and excite the affections of his hearers, Eph. iv. 7-11. 1 Cor. ix. 7. iii. 8. vi. 19, 20. 1 Tim. iii. 2. 1 Cor. xii. 8. Col. iv. 3, 4. 1 Cor. iv. 19. ij. 2, 4, 6, 7, 13. 2 Cor. ii. 14. v. 11. iv. 2, 5. 2 Tim. ii. 15. Isa. 1. 4. xlix. 1, 2. lviii. 1. Mic. iii. 8. 1 Cor. xiv. 24, 25. Acts xxiv. 25. (2.) A blameless, holy, and edifying conversation, 1 Tim. iii. 1-8. 2 Tim. ii. 2, 21, 22. Tit. i. 5—9. (3.) Distin guished zeal for advancing the glory of God in Christ, and tender compassion to the souls of men, Rev. iii. 19. Psalm lxix. 9. cxix. 139. Gal. iv. 18, 19. 2 Cor. xii. 14, 15. 1 Thess. ii. 8. 1 Pet. v. 2. Jude 22.

All heads of families, teachers of youth, and even neighbours, ought, in a private manner, to instruct those under their charge in the truths of the gospel; but none, without being regularly called to it, however well qualified, ought to exercise any part of the ministerial office. (1.) The scripture plainly distin guishes between gifts for, and a mission to that office, John xx. 21, 23. Isa. vi. 6, 7, 9. (2.) It most expressly declares a call absolutely necessary to render one a public teacher, Rom. x. 15. Heb. v. 4, 6. Jer. xxiii. 21, 32. (3.) The character of preachers, heralds, ambassadors, stewards, watchmen, angels, messengers, &c. necessarily import a divine call, 1 Cor. ix. 17. 2 Cor. v. 20. 1 Cor. iv. 1, 2. Heb. xiii. 17. Rev. i. 20. (4.) Rules prescribed for the qualifications, election, and ordination of gospel-ministers are declared binding until the second coming of Christ, 1 Tim. iii. 1-8. v. 21, 22. vi. 13. (5.) God severely punished Korah, Saul, Uzza, Uzziah, and the sons of Sceva, for their intermedling with the work of the sacred office, Num. xvi. 3—11, 32-38, 40. 1 Sam. xiii. 8, -14. 1 Chron. xiii. 9, 10. 2 Chron. xxvi. 16-18. Acts xix. 13-16. (6.) To rush into the ministerial office, without a proper call, is inconsistent with a proper impression of the awful nature of the work, 2 Cor. iii. 5, 6. ii. 16. Ezek. iii, 17-21. xxxiii. 1-20. Rom. i. 1. Gal, i. 15, 16. John iii. 27, 28. Heb. xiii. 17. v. 4, 5. and introduces wild disorder and error, Gal. ii. 5. (7.) Christ's manifold connexion with this office,-in his being the author of it, Eph. iv. 11, 12. his suspending much of the order and edification of his church on it, Acts xx. 28. 1 Pet. v. 1-3. his including such power and authority in it, Matt. xvi. 19. xviii. 18. his committing such an important trust to ministers, Col, iv. 17. 1 Tim. vi. 20. his enjouning his people to honour and obey them, 1 Tim. v. 17. VOL. II. 4 D

(1.) We shall consider the church, as under the care of Christ. This is the result of his propriety in them, and his having undertaken to do all things for them, as Mediator,

Heb. xiii. 7, 17. and his promising present assistance in, and future gracious rewards to their faithful discharge of their work,-manifest the necessity of a divine and regular call to it, Matt. xxviii. 20. 1 Pet. v. 4.

The call of an ordinary pastor to his work ought to be two-fold. (1.) A divine call, which consists in God's inwardly inclining his heart to it in an humble manner, and by regular means; and which is often attended by a train of providences shutting him up to it, exclusive of any other. (2.) An ecclesiastical call, which consists in the election of the Christian people to whom he is to minister, and the ordination of the presbytery. That adult Christians have a right from Christ to choose their own pastors, is evident: (1) The church being a voluntary society, none imposed upon her members by men, can be related to them as their pastor. (2.) None can so well judge what gifts are best suited to their spiritual edification as Christians themselves. (3.) If men may choose their servants or physicians, why hinder Christians from choosing the servants and subordinate physicians of their souls? (4.) The scripture allows the election of pastors in ordinary cases to adult Christians, and to none else, Acts i. 15-26. vi. 1-6. xiv. 23. (5.) Christ requires his people to try the spirits, which supposes their ability to do so, and their power to choose such only as they find most proper to edify their souls, and to refuse others, 1 John iv. 1. (6.) The introduction of ministers into their office by Patronage, of whatever form, has its origin from Popery; tends to establish a tyranny over men's consciences, whom Christ has made free; -to fill pulpits with naughty, impious, and indolent clergymen;-encourages simony, sacrilege, and perjury; and effectually gives Christ the lie, modelling his kingdom after the form of those of this world, Ezek. xxxiv. 2-4. Isa. Ivi. 9—12. John xviii. 36.-The ordination of candidates chosen for the ministerial office is not the work of the people, but of the presbytery, 1 Tim. i. 14. 2 Tim. i. 6. ii. 2. Acts xiii. 1-3. xiv. 23. 1 Tim. v. 21, 22.

The work of pastors, when ordained, is, (1.) With much inward compassion and zeal for the welfare of their hearers' souls, to feed them with the truths of Christ, according to their different necessities, both publicly and privately, whether in the form of sermons, lectures, catechising, or exhortation, when sick, &c. 1 Pet. v. 3. 2 Cor. v. 11. 1 Cor. ix. 16. Phil. i. 17, 24, 25. 1 Tim. vi. 20. ii. 15. iv. 15, 16. 2 Tim. iv. 2. Gal. vi. 6. Heb. v. 11, 13. 1 Cor. iii. 1. Acts xx. 20, 21, 27, 28, 31, 35. xxvi. 17, 18. Ezek. xxxiv. 1-16. iii. 17—21. xxxiii. 1-20. Col. i. 28, 29. Isa. xl. 11. 1. 4. 1 Thess. ii. 2-12. v. 12. James v. 14. 2 Cor. xi. 28, 29. (2.) To administer the sacraments, in a proper manner, fo proper persons, Matt. xxviii. 19, 20. vii. 6. 1 Cor. xi. 23-29. (3.) To rule over their people with impartiality, zeal, meekness, and prudence, censuring offenders, and absolving penitents, Heb. xiii. 17. 1 Tim. v. 20, 21. i. 20. Tit. iii. 10, 11. Rev. ii. 2, 14, 20. 1 Cor. v. 4, 5. 2 Cor. ii. 6, 7. (4.) To care and provide for the poor, Gal. ii. 9, 10. 1 Tim. vi. 17, 18. 2 Cor. viii; íx. (5.) To give themselves habitually to effectual fervent prayer for the church of Christ in general, and especially for those of their particular charge, Acts vi. 2, 4. Eph. iii. 14–19. i. 15-20. Gal. iv. 19. Col. iv. 12. (6.) To exemplify their doctrines and exhortations, in an eminently meek, humble, holy, and edifying conversation, I Thess. i. 10. 1 Tim. iv. 7, 8, 12, 16. vi. 11, 12. 2 Tim. ii. 1, 15, 16, 21, 22, 23. iii. 14. Tit. i. 7-9. : 7, 8. Matt. v. 16-48.

II. It is plain from scripture-declarations, that Christ has appointed rulers in his church that are not appointed to preach the gospel, Rom, xii. 7, 8 Heb. xiii. 7, 17. Different gifts quality men for teaching and for ruling, Eph. iv. 7. Such rulers are necessary for the assistance of pastors, Gal. ii. 9, 10. Acts vi. 2-4. Exod. xviii. 17--23.-The complete form of every Christian congregation requares several elders, Acts xx. 17-38. xiv. 23. Christian churches have courts similar to those Jewish ones, which had the power of excommunication; and which consisted of elders ruling as representatives of the congregation, Matt,

that are necessary to their salvation. This care, extended towards them, is called special, and so differs from, and contains in it many privileges, distinct from, and superior to that

xviii. 15-17. Num. xxxv. 24. Deut. xix. 12. Josh. xx. 4, 6. Exod. xii. 3, 21. by comparing of which texts we find that congregation denotes rulers of it. The SEVENTY use the very word ECCLESIA which is translated church in Matt. xviii. 17.-But the divine appointment of ruling elders is still more evident, (1.) From Rom. xii. 5-8. where we find in the one body of the gospel-church PROPHESYING, which includes teaching and exhortation, which may correspond with teachers and pastors, Eph. iv. 11, and MINISTRY, answerable to the deacon that gives out the church's charity, and shows mercy in visiting the sick and imprisoned, andTM to the elder that rules with diligence. Here different gifts, given to profit withal, infer different offices, Eph. iv. 7-11. 1 Cor. xii. 7, 8. Here is one that rules, characterized by different gifts and different work. (2) From 1 Cor. xii, 28. where we find GOVERNMENTS, that is, governors, even as MIRACLES denote workers of miracles, set by God in the Christian church. While they are représented as different from BELES or deacons, Acts vi. 1-6, their designation of govern ments marks that their office is chiefly, if not solely, exccuted in ruling. It much more properly denotes them rulers of church-members, than mere managers of church-money-It is further observable, that God has set some, not ALL, govenal ments or governors in the church. (3.) From 1 Tim. v. 17, where some elders are represented as worthy of double honour, though they do no more than rule well, while others are represented as more worthy of double honour, because they not only rule well, but also labour in word and doctrine. All which elders belong to the church, Comp. chap. i. 19. iv. 14. iii. 15.-KOPIONTES, labouring doth not denote uncommon diligence, but the common duty of all gospel-minis ters, 1 Cor. iii. 8. 1 Thess. v. 12. John iv. 38.-MALISTA, especially-always in the New Testament distinguishes persons or things of the same general class, one from another, Acts xx. 38. xxiii. 26. xxvi. 3. Gal, vi. 10. Phil. iv. 22. 1 Tim! iy. 10. v. 8. 2 Tim. iv. 13. Tit. i. 10. Philem. 16. 2 Pet. ii. 10. Not only do most of the chief Fathers in the Christian church declare for ruling ciders, but even Papists and Episcopalians, who inveigh against them, have a shadow of them, in their chancellors, officials, commissaries, wardens: and bishops having no care of souls, are lay elders, properly so called-Independents also manage most of their congregational affairs by a few of their number.

The necessary qualifications of ruling elders are, (1) True piety, 1 Tin. iv. 12. 2 Tim. ii. 21, 22. (2.) Capacity for judging causes, 1 Chron. x. 32. Deut. i. 13. 1 Kings iii. 5-15. Isa. xi. -5. Numb. xi. 16, 17. (3.) Wisdom, prudence, and uprightness of conduct, connected with a good report from others, 1 Tim. iii. 1-8. Psalm ci. 2-8.-Their ordination ought to be transacted in much the same manner as that of teaching elders or pastors.-Their duty in general is to rule well; particularly, (1.) In judging the agreeableness of doctrines to the word of God,-judicially declaring what seems good to the Holy Ghost and to them, in controverted points of principle or practice, Acts xv. 28, 29. xvi. 4. Rev. ii. 2. Acts xx. 17-31. (2.) In admitting persons to church-fellowship on proper qualifications, Matt. xvi. 19. (5.) In directing or encouraging church members to observe Christ's laws, for the honour of God and their own mutual edification, Heb. xiii. 7, 17. (4.) In taking care, that all the ordinances of the gospel be duly preserved in their purity and perfection, Song i, 7, 8. (5.) In' carefully watching over the moral behaviour of church-members, instructing, admonishing, exhorting, comforting, or rebuking them, as they find cause, Heb. xiii. 17. (6.) In visiting the sick in body, or distressed in mind, Jam. v. 14. (7.) In making provision for the poor, or other expences necessary for promoting the spiritual welfare of the congregation, Acts xi. 27—30.” (8.) In judg ing the case of offenders and penitents, in order to censure the former, and ab solve the latter, Matt. xviii. 15-18. xvi. 19. (9.) In regulating diets of fasting, thanksgiving, the Lord's supper, &e 1 Cor. xiv 26, 40.

which is expressed in the methods of his common providence in the world. There are several metaphorical expressions used, in scripture, to denote Christ's care of, and the particular relation he stands in to his church: thus he is described as their Shepherd, performing those things for them that such a relation imports, Psal. xxiii. 1, 2. and Ixxx. 1. Isa. xl. 11. Jer. xxxi. 10. namely, his giving them, in a spiritual sense, reșt and safety, gathering, leading, and defending them; and as such he does more for his people, than the shepherd, who, being faithful to his trust, hazards his life; for Christ is expressly said to give his life for his sheep, John x. 11.

Moreover, his care of his church is set forth, by his standing in the relation of a Father to them; which argues his tender and compassionate concern for their welfare, as well as safety, Deut. xxxii. 7. Psal. ciii. 13. Isa. lxiii. 16. Jer. xxxi. 9. Now the care of Christ, extended to his Church, consists,

1st, In his separating them from, and, as it were, gathering them out of the world, or that part of it that lieth in wickedness, as the apostle says, The whole world lieth in wickedness, 1 John v. 19. or, as the word may be rendered, in the wicked one; upon which account it is called, Satan's kingdom. He gives them restraining grace, brings them under conviction of sin, and humbles them for it; and, by the preaching of the gospel, not only informs them of the way of salvation, but brings them into it.

2dly, By raising up, and spiriting some amongst them for extraordinary service and usefulness in their station, adorning them with those graces, whereby their conversation is exemplary, and they made to shine as lights in the world; and not only in some particular instances, but by a constant succession, filling up the places of those who are removed to a better world, with others, who are added to the church daily, of such as shall be saved.

III. The divine appointment of DEACONS in the Christian church, is beyond dispute, Acts vi. 1-6. 1 Tim. iii. 8-11. Rom. xii, 8. 1 Cor. xii. 28. Phil. i. 1.— They ought to be men of honest report, full of the Holy Ghost, and, of wisdom, 1 Tim. iii. 8-10. Acts vi. 3.-Their election and ordination ought not, in its manner, to differ from that of elders, Acts vi. 1-6.-Their work is to manage the temporal affairs of the congregation relative to the table of the poor, the table of ministers, and the table of the Lord, Acts vi. 2. 1 Cor. xii. 28. No other. work is annexed to their office in scripture. Hence though some of the first seven deacons, becoming evangelists, might preach and administer sacraments, yet none, as deacons, have any right to do so.

There is no hint in scripture, that the offices of RULING ELDER and DEACON were designed to be temporary. Both of them were appointed on moral grounds and necessities respecting every church and period. The rules concerning them both are to be observed till the end of the world, 1 Tim. vi. 13, 14. No congregation can therefore answer to Jesus Christ, for dropping of deacons, any more than for the dropping of ruling elders.. BROWN'S SYSTEMY,

Sdly, His care is farther extended, by fatherly correction, to prevent their ruin and apostacy, which, as the apostle says, is an instance of his love to them Heb. xii. 6, 7. and also of his keeping them from, and in the hour of temptation, Rev. iii. 10. and bruising Satan under their feet, Rom. xvi. 20. and in supporting them under, and fortifying them against the many difficulties, reproaches, and persecutions, they are exposed to in this world, as Moses says, in the blessing of Asher, As thy days, so shall thy strength be; the eternal God is thy refuge, and underneath are the everlasting arms, Deut. xxxiii. 25, 27.

(2.) The visible church is under Christ's special government. It is a part of his glory, as Mediator, that he is the supreme Head and Lord thereof; and this cannot but redound to the advantage of his subjects, as these we are speaking of are said to be, who profess subjection to him, which is not only their duty, but their peculiar glory, as they are thereby distinguished from the world, and entitled to his special regard. He is their King; and accordingly,

1st, He gives them laws, by which they are visibly governed, so that they are not destitute of a rule of government, any more than of a rule of faith, whereby their peace, order, edification, and salvation, are promoted, and all the advantages, which they receive from the wisdom and conduct of pastors, or other officers, whom he has appointed to go in and out before them, to feed them with knowledge and understanding, Jer. iii. 15. to watch for their souls, Heb. xiii. 17. are all Christ's gifts, and therefore privileges which the church enjoys, as under his government.

2dly, He protects and preserves them, notwithstanding the opposition of all their enemies; so that whatever attempts have been hitherto made to extirpate or ruin them, have been ineffectual. The church has weathered many a tempest, and had safety, as well as various marks of the divine honour and fayour, under all the persecutions, which it has been exposed to; so that, according to our Saviour's prediction, The gates of hell have not prevailed against it, Matt. xvi. 18. and all these afflictive dispensations of providence are over-ruled for the promoting his own glory, and their spiritual advantage.

(3.) Another privilege, which the church enjoys, is communion of saints. Communion is the consequence of union, and therefore since they are united together as visible saints, they enjoy that communion, which is the result thereof. Theapostle speaks of a two-fold fellowship which the church enjoys, their attaining whereof he reckoned the great end and design of his ministry, when he says, That which we have seen and heard declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son