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3. The sentiment of all that stood for the Reformation in 1558, declared in a petition presented to the Queen Regent

4. Her sentiment in the First and Second Book of Discipline
5. In her Acts of Assembly, as Assembly 1560, 1562, 1638, 1649
6. The judgment of Resolutioners and Remonstrators as to this

7. The sentiment of the Synod of Fife and Commission in the affair of Balingrie, 1718, approven by the Assembly

8. The Assembly's determination in the affair of Aberdeen, 1725, 1726 9. Of the stretching out of the people's hand required at ordinations

10. The judgment of some of our choicest divines, as of Knox, Calderwood, Rutherford, Durham, Gillespie, Wood, Park, Rule, Forrester, Jamison, Halyburton

The sentiment of ministers at granting the Second Indulgence, and at the Revolution

The sentiment of the State, or civil rulers, 1560, 1649, &c.

CHAPTER VI.

CONTAINS ANSWERS TO THE FOLLOWING THIRTEEN OBJECTIONS.

First Objection.-It is levelling with a witness, to allow people of meaner rank a vote with heritors, and such as are of higher station

Second Objection. Though the people have right, yet their right in the affair must be regulated by the laws of society

Third Objection.Popular elections cannot but occasion confusion, and have often
occasioned great disorders, murder, bloodshed, &c.
Fourth Objection. The people's liberty is restricted, albeit they should have the
choice, for the minor part will still have a minister imposed upon them
Fifth Objection.-Old ministers, after the Revolution, testified their great satis-
faction with calls by heritors and elders

Sixth Objection.—To talk of the necessity of the people's choice, is to charge the ministry in the Church of Scotland with entering by the wrong door

Seventh Objection.-This is an independent principle
Eighth Objection.-This is contrary the judgment of those eminent London ministers,
met in a Provincial Assembly, 1654

Ninth Objection. The people are not competent judges of the learning, language, and other ministerial qualifications of pastors, &c.

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Tenth Objection. The people's liberty is preserved by the elders voting in their
Eleventh Objection.-The people have liberty to object against the life or doctrine of
the person chosen; and if their objections be of weight, the Presbytery will
bear them
Twelfth Objection. This is a direct condemning the practice of the Church of Scot-
land in all former times

Thirteenth Objection.-If this be the right of the people, then women as well as men
must have a suffrage, which is ridiculous, and most absurd to imagine

CHAPTER VII.

SHOWS HOW GROUNDLESS THE PRETENCES OF OTHERS, BESIDES THE PEOPLE,
ARE TO THIS RIGHT OF CALLING PASTORS, WHERE IS DISCOVERED THE
GROUNDLESSNESS OF THE PRETENCE.

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5. Of the Civil Magistrate and Town Counsellors, where you have the author's sentiment as to the meaning of that position in our Confession of Faith, viz., "That infidelity or difference in religion doth not make void the magistrate's just and legal authority, nor free the people from their due obedience unto him"

6. Of Heritors, where objections against their being put on a level with others in this, or arguments for their right in the affair above the people, are answered, as―

First Objection.-Heritors pay the stipend Second Objection.-Heritors reside longer in congregations, and can turn tenants to the door at pleasure

Third Objection.-Prudence requires this, lest they turn enemies to us, &c. Fourth Objection.-Though they are not to have a vote qua heritors; yet this privilege should be given them, as they are principal members of the congregation

7. Of Patrons

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CHAPTER VIII.

CONTAINS SOME COROLLARIES.

Have people a right to elect their own pastors? then-

1. They may plead for a vote, and protest against settlements made contrary their inclinations

2. Presbyteries should be concerned to license such as people may have full freedom to choose

3. People should be concerned to make a right improvement of their privilege 4. People having chosen, should beware of deserting the ministry of such upon slender grounds

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5. They who, to compliment those they depend upon, give their voices for such as are not their own choice, have much to answer for

ib.

6. Such office-bearers in Christ's house, as are for settling pastors, whether people call and consent, or not, are not so tender as they ought to be 7. Such churches as deny the people their free choice, are in so far degenerate 8. It is sinful in patrons, heritors, or others, to monopolize this privilege to themselves, excluding the people, being regardless whether pleased or not 9. Such preachers are far out of their duty, as are desirous of being placed, whether the people call or not

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10. As people have right to elect their pastors, so also their other church-officers Lastly. Is it so? &c., then they cannot be justly branded for men of divisive spirits, who oppose and dissent from settlements contrary the inclinations of the people The conclusion

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73

JUS POPULI DIVINUM, &c.

BEING desired farther to consider the right of Christian congregations to choose their own pastors, I have complied more readily, that their right in the affair is thought by many to be in greater danger at this day, than in 1719, when overtures were transmitted, encroaching upon their right in a remarkable manner. It is threatening, that, within these few years, settlements have been made in sundry places of Scotland, not only without the call or consent of the people, but renitente et contradicente Ecclesia, the body of the people opposing, ready to give, and sometimes actually giving, their voices for others, than those ordained to labour among them in the work of the Lord; and the speeches of sundry, at the last Assembly, give ground of fear, where they argued, not only against the voice of the people, but also against their consent as necessary to a minister's call; yea, there it was confidently asserted, in face of the whole General Assembly, that though there was meikle talk of the right of the Christian people to choose their own pastors, yet there is nothing in Scripture to countenance their right; and any Scripture seeming to look that way, was otherwise to be understood. And, since the last Assembly, I have heard of some, that, instead of condemning, have approven the foresaid assertion, and applauded the person asserting so boldly, boasting, that a public challenge was given to all that stood up for the people's right to choose their own pastors. Now, if it be a received maxim, that in time of common danger, omnis homo miles, or, every man is a soldier, then, my minting, at this time, to defend the right of the Lord's people, is the more excusable, though very unmeet for any such work. And whatever slight thoughts some may have of the affair, I look on the calling of gospel ministers to be, not a question

de lana caprina, not a trivial, indifferent business, but a matter of vast moment, as Mr Calderwood avers; a point on which the success of the gospel doth not a little depend, as Mr Gillespie hints; a capital point, as Mr Lawder affirms; a thing of the greatest importance, as Dr Owen says; a matter of great weight-a concern of the last consequence to the Churches of Christthe very basis and foundation of the ministry, as others assert, and therefore deserving our serious inquiry. Now, being to treat, not of an immediate, but of a mediate call to the ministry-not of an extraordinary, but of an ordinary call-not of the internal, but of the external call-not of ordination, which is a part of the ministerial call, but of the election of ministers, the other part thereof not of the jus summum et 'avrixpatopixov, which is the prerogative of the King of Zion, only from whom all the authority of his ambassadors is derived, but of the jus delegatum, or of that delegate right which Christ hath given unto constitute churches, to choose the overseers of their precious souls: here,

First, I will lay down some propositions anent the subject. Secondly, Adduce some Scriptures, or Scripture arguments for proving the people's right to elect and choose their own pastors. Thirdly, Show what was the sentiment and practice of the ancients as to this point. Fourthly, Show the judgment of foreign Churches and Protestant divines, since the Reformation, anent it. Fifthly, Show what hath been the judgment of the Church of Scotland, and of her best writers in former times, upon the head. Sixthly, Endeavour to answer the objections of opposites. Seventhly, Show how little ground others, pretending right in the affair, have to plead for this privilege. And, Eighthly, Conclude with some corollaries.

A.

CHAPTER I.

Now for the propositions anent the subject. The first proposition I mention is this, That the calling of gospel ministers being a matter of great moment to the churches of Christ," "He who was faithful in all his house," hath undoubtedly appointed who shall be the callers, 2 Tim. iii. 16, 17: "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be made perfect, thoroughly furnished unto all good works." If Christ hath not determined this in his Word, let us never talk more of the perfection of the Scriptures; let us never assert more that they contain exact rules for the churches of God in all ages; let us never argue more against the necessity of human traditions. The Rev. Mr Park, whom Mr Wodrow characteriseth for a person of great solidity, and very sufficient learning, says, "The arrogating such a privilege," to wit, as this of calling gospel ministers, "without warrant from the Word of God, is most derogatory unto, an high and injurious reflection upon the infinite love, wisdom, and faithfulness of our blessed Lord, and directly implies, that he hath not sufficiently provided his Church with a complete method for furnishing and election of her own office-bearers, without calling in the weak and superstitious devices of men's invention to her assistance." And, adds he, "such as dare to rectify his institutions as defective, or to call in question our Lord's wisdom and faithfulness in this, may go a great length to question his ability to save to the uttermost." And, says he, "there is a nearer and firmer connection between these than every one thinks." blessed Lord and Saviour," as that worthy gentleman, the laird of Bennochie, said in his Funeral of Prelacy, 66 was so careful of his Church as to give express rules and directions concerning the admission and trial of the meanest church-officers, is it possible that he would have left the Church

"If our

*Cald. alt. Dam., 1 edit., p. 322. "Electio pastorum," &c,-" the election of pastors, as it is not the least of the Church's privileges, so it is a thing on which the safety of the Church dependeth." And again, p. 591, he says, "Electio ministrorum," &c.,"the election of ministers is not a matter of sport or jest, but an affair of great moment, on which the peril of souls turneth." Park, on Patronages, says, "The people are indeed very nearly concerned in the right choice of their own pastors, as being the most special ordinary means appointed of God for their spiritual and eternal welfare," p. 105. + Treatise against Patronages, p. 83.

in the dark, and without direction, in the weightiest matter-concerning the ordination and trial of church-officers of the highest rank? No wise man will take care of the meanest things, and slight those of the highest and greatest importance; how, then, shall any think so of the only wise God?" And what he says of the ordination and trial of office-bearers in Christ's house, the argument is the same as to their election. Now, Acts vi., at the beginning, there we have the clearest direction as to the election and electors of deacons, the lowest church-officer, and therefore surely the Scripture directs as to the election of presbyters, the highest officers in the house of God since the apostles' days. The London ministers assert," that the Lord Jesus Christ is most faithful in all his house-the Church, fully to discharge all the trust committed to him, and completely to supply his Church with all necessaries, both to her being, and wellbeing ecclesiastical." And surely, who shall be the callers here, is necessary, beyond peradventure, if not to the being, yet to the wellbeing and comfortable being of the Church of Christ. And again, the same London ministers assert, "that as the Word of God declares unto us who are church officers, viz., pastors and teachers, ruling elders and deacons," so they assert, "the Word of God declares how these office-bearers are to be qualified for, and externally called unto, their respective offices." Is it not the doctrine of the Church of Scotland, to which all her officers are engaged, "That the whole council of God concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly set down in Scripture, or, by good and necessary consequences, may be deduced from Scripture?"§ Now, the glory of God, the salvation of souls, the faith and life of the Lord's people, I humbly think, are all concerned, and nearly concerned in the calling of gospel ministers, and therefore the Scripture is to be our rule in this; for who shall be the callers, is not a bare circumstance of time or place, it is none of those natural and civil circumstances, without which actions are not performable, and must be ordered by the light of nature and human prudence, according to the general *P. 20. † Jus Divin. Reg., p. 48. Vindication of the Presb. Govern., p. 5. Conf., chap. i., par. 6.

rules of the Word, admitting of variation. The full Vindication of the Commission's Overtures says, "I know no settlement of the Church that we are to pay any regard unto, but that which was made in the apostles' times, and is to be found in the New Testament."* And though in many things I differ from that Vindication, yet to this I heartily agree. Many others might be cited to this purpose, as English Presbytery, p. 1; Presbyterial Government described by Britannus Philo-presbyter, p. 4; so the Pastor and Prelate, p. 1; and Presbyterian Government as now established in the Church of Scotland, p. 3. Are not the Scriptures written to "make the man of God perfect, thoroughly furnished to every good work?" Are they not sufficient to teach him " how to behave himself in the house of God, which is the pillar and ground of truth?" If he know not where the power of calling gospel ministers is lodged by the Head of the Church, the King of Zion, then he knows not, in all the world, how to carry in the house of God, in ordaining or admitting such as are to be office-bearers in Christ's house. Will not his conscience be on the rack, when he knows not whether it be duty to concur with the people's call, the elders' call, the heritors' call, the patron's call, the magistrates' call, the town-council's call, the presbytery's call? If the Scriptures give no direction in this affair, let us never more complain of patronages as unscriptural or antiscriptural; and let our noble reformers, and other worthies, that have pleaded strenuously from Scripture for the people's right, and against patronages, pass for a company of weak, though well-meaning men, that did not understand the Scriptures. To say the Scriptures give no direction in the affair, is to make them a rule defective, and ineffectual to the end for which they were written by the Holy Ghost. If a system of laws were drawn up for the government of a kingdom, a commonwealth, or royal burgh, in which it was declared, such and such office-bearers were needful, and to be chosen from time to time, and yet contain nothing as to the electors, whether the people themselves, or foreigners, whether their friends or foes, whether by many or only a few, whether by all or only some selected persons,-surely that system could not be reckoned perfect or complete ?-and so it is in this case. Is it not to the law and testimony that we are to have our recourse for direction, how to behave in the

* P. 28.

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house of God? and, as pudet legisperito absque lege, so here, pudet theologo absque scriptura loqui. Is it not the Protestant doctrine, that the Scriptures are the supreme judge of controversy ? And ha it not been a controversy between Papists and Protestants for a long time, whether the people have right to choose their own pastors or not? Well, how shall it be decided, but by opening the book of God, and submitting to its determination? Sucu as think the people have no right to choose their own pastors, will do well to inform those that are otherwise persuaded, showing, from Scripture, where the King of Zion hath lodged this right; for, as Mr Park says, "the clearest and safest methods, in debates of this nature, which concerns the interest of Christ and his Church, is, to decide them by the sentence of the Scriptures." "* Either it is a matter of moonshine who be the callers-and so there was never ground to complain of, declare, address, or write and print against patronages, as the Church of Scotland hath done; or the Scriptures are imperfect, if they determine not who are the callers. will it be said, they are perfect, but so obscure, that neither Presbytery, Synod, Commission, nor Assembly, can tell what to make of them in the affair?

Or

Second Proposition.-As it hath been the doctrine of Protestants, that the right of calling gospel ministers is lodged, by Christ, in the people, so the contrary doctrine hath always been esteemed a Popish principle. The Rev. Mr Gillespie says, "The tenet of Protestants, which Bellarmine undertakes to confute, is this,' Ut sine populi consensu et suffragio, nemo legitime electus aut vocatus ad episcopatum habeatur'—' that without the consent and suffrage of the people, no man is to be esteemed lawfully chosen and called to the office of a bishop;' and though our writers disclaim many things which he imputeth unto them, yet I find not this," says he, " disclaimed by any of them;"† and then he cites a great many eminent Protestant divines, who plainly maintained this, as Luther, Calvin, Beza, &c. Mr Sage having asserted the election of pastors belongeth not to the people of divine right, the Rev. Mr Jamison, that valiant and successful champion for Presbytery,‡ blames his doctrine as palpably Popish, and doctrine, against which our first reformers earnestly strove, as soon as they were sent forth to fight the battles of the Lamb against the

*On Patronages, p. 201. Elect. of Pastors, p. 18.

Cyp. Isoc. p. 538.

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