er upon any weighty occasion; when the members so called, without just cause, may not refuse to come, nor when they are come, depart before they are dismissed, nor speak in the church before they have leave from the elders; nor continue so doing when they require silence; nor may they oppose nor contradict the judgment or sentence of the elders, without sufficient and weighty cause, because such practices are manifestly contrary unto order and government, and inlets of disturbance and tend to confusion. Acts, xx. 28, and vi. 2. Numb. xvi. 12. Ezek. xlvi. 10. Acts, xiii. 15. Hos. iv. 4.

9. It belongs also unto the elders to examine any officers or members before they be received of the church; to receive the accusations brought to the church, and to prepare them for the church's hearing. In handling of offences and other matters before the church, they have power to declare and publish the counsel and will of God touching the same, and to pronounce sentence with consent of the church. Lastly, they have power, when they dismiss the people, to bless them in the name of the Lord.

Rev. ii. 2. 1 Tim. v. 19. Acts, xxi. 18, 22, 23. 1 Cor. v. 4, 5. Num. vi. 23, to 26.

10. This power of government in the elders doth not any wise prejudice the power of privilege in the brotherhood; as neither the power of privilege in the brethren, doth prejudice the power of government in the elders, but they may sweetly agree together; as we may see in

the example of the apostles, furnished with the greatest church power, who took in the concurrence and consent of the brethren in church administrations. Also that scripture, 2 Cor. ii. 9, and x. 6, do declare, That what the churches were to act and do in these matters, they were to do in a way of obedience, and that not only to the direction of the apostles, but also of their ordinary elders.

Acts, xiv. 15, 23, and vi. 2. 1 Cor. v. 4. 2 Cor. ii. 6, 7. Heb. xiii. 17.

11. From the premises, namely, That the ordinary power of government belonging only to the elders, power of privilege remaineth with the brotherhood (as the power of judgment in matters of censure, and power of liberty in matters of liberty) it followeth, that in an organic church, and right administration, all church acts proceed after the manner of a mixt administration, so as no church act can be consummated or perfected without the consent of both.*

This chapter, and particularly the last section, may be taken as an illustration of the fourth Article, and of the first part of the first Article, in the Saybrook Platform. It is now the prevalent opinion among the churches that a church without a pastor, teacher, or ruling elder of its own, i. e. without a presbytery in the sense of this chapter, can perform all church acts. Some churches in the administration of discipline, if destitute of a pastor, call in the pastor of a neighboring church to act as Moderator. B.

CHAP. XI.

Of the maintenance of church officers.

2. THE apostle concludes, that necessary and sufficient maintenance is due unto the ministers of the word, from the law of nature and nations, from the law of Moses, the equity thereof, as also the rule of common reason. Moreover, the scripture doth not only call elders laborers and workmen, but also speaking of them doth say, that the laborer is worthy of his hire; and requires, that he which is taught in the word should communicate to him in all good things; and mentions it as an ordinance of the Lord, that they which preach the gospel should live of the gospel: and forbiddeth the muzzling of the mouth of the ox that treadeth out the corn.

1 Cor. ix. 14, 15. Matt. ix. 38, and x. 10. 1 Tim. v. 18. Gal. vi. 6. 1 Cor. ix. 9, 14.

2. The scriptures alledged, requiring this maintenance as a bounden duty, and due debt, and not as a matter of alms and free gift, therefore people are not at liberty to do or not to do. what and when they please in this matter, no more than in any other commanded duty, and ordinance of the Lord; but ought of duty to minister of their carnal things, to them that labor among them in the word and doctrine, as well as they ought to pay any other workman their wages, and to discharge and satisfy their

other debts, or to submit themselves to observe any other ordinance of the Lord.

Rom. xv. 27. 1 Cor. ix. 21.

3. The apostle (Gal. vi. 6,) enjoining that he which is taught communicate to him that teacheth in all good things, doth not leave it arbitrary, what or how much a man shall give, or in what proportion, but even the latter, as well as the former, is prescribed and appointed by the Lord.

1 Cor. xvi. 2.

4. Not only members of churches, but all that are taught in the word, are to contribute unto him that teacheth, in all good things. In case that congregations are defective in their contributions, the deacons are to call upon them to do their duty; if their call sufficeth not, the church by her power is to require it of their members; and where church power, through the corruption of men, doth not, or cannot attain the end, the magistrate is to see that the ministry be duly provided for, as appears from the commended example of Nehemiah. The magistrates are nursing-fathers and nursing-mothers. and stand charged with the custody of both tables; because it is better to prevent a scandal that it may not come, and easier also, than to remove it when it is given. It is most suitable to rule, that by the church's care each man should know his proportion according to rule, what he should do, before he do it, that so his judgment

and heart may be satisfied in what he doth, and just offence prevented in what is done.

Gal. vi. 6. Acts, vi. 3, 4. Neh. xiii. 11, Isa. xlix. 23. 2 Cor. viii. 13, 14.

CHAP. XII. .

Of the admission of members into the church.

1. THE doors of the churches of Christ upon earth, do not by God's appointment stand so wide open, that all sorts of people, good or bad, may freely enter therein at their pleasure, but such as are admitted thereto as members, ought to be examined and tried first, whether they be fit and meet to be received into church society, or not. The eunuch of Ethiopia, before his admission, was examined by Philip, whether he did believe on Jesus Christ with all his heart. The angel of the church at Ephesus is commended for trying such as said they were apostles and were not. There is like

reason for trying of them that profess to be believers. The officers are charged with the keeping of the doors of the church, and therefore are in a special manner to make trial of the fitness of such who enter. Twelve angels are set at the gates of the temple, lest such as were ceremonially unclean should enter thereinto.

2 Chron. xxiii. 19. Matt. xiii. 25, and xxii. 12. Acts, viii, 37. Rev. ii. 2. Acts, ix. 26. Rev. xxi. 12.