therefore, in some cases be a power of ordination vested in the minister and people themselves, without the absolute necessity of recourse to others, and this is called a mere independent, or a popular ordination; as that by bishops is called episcopal, and that by elders, presbyterian.

6. Will it not follow, from all these premises, that when there are no inspired persons in a church, and the christian assemblies are left to the ordinary ways of supporting themselves from age to age, and of supplying themselves with officers for their edification, these church-affairs are to be conducted by such plain rules and dictates of the light of nature and common prudence, as are mentioned before, and which, in the days of extraordinary gifts, were never contradicted; though those extraordinary gifts, at that time, might sometimes supersede the necessity of some of these prudential rules: Yet always keeping an eye to the conduct of the primitive churches, so far as the extraordinary persons and gifts, orders and actions, in those times, did not plainly interpose, to superadd any thing above and beyond what was practicable and proper in ordinary cases; and always taking care that nothing be imposed as necessary, but what scripture, and the plain reason of things, have evidently made so; and managing all other prudential concerns by the joint opinion and consent of the society itself? I think, if we act by this rule, we cannot displease Christ our Lord, even though we should happen to mistake in some little formalities.

7. Though the people in the uninspired ages of the church must always chuse their own officers, and perhaps, in some uncommon cases, may ordain them alone; yet, since in all the rules, directions, and examples, which we have in the New Testaments, about the ordination or mission of any new officers, there is mention made of some superior person or persons, apostles or evangelists, elders, prophets, or teachers, appointing or ordaining them, or praying for them, or conferring gifts upon them, or committing the gospel to them, or laying hands on them; and since there is not any one appointment, mission, or ordination, either of deacons or ministers, that I know of, in the New Testament, without some one or more of these things, I am ready to think this might be so far an example to us, as that we should not too easily and readily encourage the ordinations of new ministers, to be performed totally and merely by the people, without some person or persons of superior characters, that is, bishops or elders, engaged with them in this work; except only, as was said before, in cases of such necessity, where the concurrence and assistance of such elders as are sound in the faith, and pious in life, could not be obtained. Though popular ordinations may be valid, and may be sometimes necessary, yet

it seems more regular, according to scripture, to have usually the active concurrence and assistance of soine elders therein; and where their assistance may be obtained, I cannot call it a regular ordination without them.

8. And in the last place, I would say, that since there are some texts in the New Testament, wherein single persons, either apostles, as Paul and Barnabas, ordained ministers in the churches; or evangelists, as Timothy and Titus; and since other missions or ordinations are intimated to be performed by several persons, viz. prophets, teachers, elders, or a presbytery; as in Acts xiii. J. and 1 Tim. iv. 14. Since there is sometimes mention made of the imposition of hands in the mission of a minister, and sometimes no mention of it; and since it is evident, that in some cases popular ordinations are, and must be, valid, without any bishop or elder; I think none of these differences should be made a matter of violent contest among christians; nor ought any hard words to be pronounced against each other by those of the episcopal, presbyterian, or independent way. Surely all may agree thus far, that various forms or modes, seeming to be used in the mission or ordination of ministers in primitive times, may give a reasonable occasion, or colour, for sincere and honest searchers after truth to follow different opinions on this head; and do therefore demand our candid and charitable sentiments concerning those who differ from us.

And indeed, the chief ground of the differences between all christians in matters of ordination, is that wherewith I began this section; viz. that it is an uncertain thing, whether several of these particular modes and actions, in the furniture, mission, or ordination of a minister, which are mentioned in the books of the New Testament, do really belong only to the extraordinary days of inspiration, or whether they must be imitated as our example, in all ordinary occurrences of the church; always supposing and maintaining, that none of these ceremonies or assistances from other ministers or elders, are always and absolutely necessary to the mission or ordination of a new minister; since there may be seasons wherein the concurrence of good bishops, ministers, or elders, cannot be obtained; at least, not with any tolerable conveniency, or without sending abroad to far distant nations.

SECT. IV. The Rest of the Instances wherein Reason and Revelation agree in Matters of Social Worship.

But it is time now to proceed to the eighth instance of church-affairs, and shew how far the common sense and reason of mankind concur with the revelation of the New Testament in this matter.

VIII. The light of reason further teaches us, that persons who are set apart for these religious services, and whose time and thoughts are much to be employed in them, that they may render public worship useful and entertaining to the people, and who have a charge to take care of the conversation of others as well as of their own, will not have much time to spare among the cares and businesses of this world, to provide themselves with necessary food and raiment, a comfortable subsistence, and the conveniences of life: and yet it is proper they should be honoured and supported above the very lowest ranks of the people, lest their ministrations be brought into contempt by their poverty: And, upon this account, in all ages and in all nations, the very light of reason has directed mankind to support and maintain their priests, or those that minister to them in things sacred.

And does not the New Testament and the authority of our Saviour, by his apostles, decree and maintain the same thing; 1 Cor. ix. 13, 14. "Do ye not know that they who minister about holy things, live of the things of the temple." and that both in Jewish and Gentile nations? And "they which wait at the altar are partakers with the altar; even so hath the Lord ordained, that they which preach the gospel should live of the gospel."

But let it be observed also, that though christian ministers should be so supported in temporal things, that they may not labour under perpetual cares and daily anxieties, how to get bread and raiment for themselves and their families, and that they may maintain their proper authority in preaching, reproving and exhorting, and live above the fear or shame that may arise from poverty and dishonourable dependencies, yet there is no rule nor example in scripture that should raise them so far above the people in riches or grandeur, as to become lords of God's heritage, or tempt them to assume sovereign dominion over their conscience, faith or practice.

IX. With regard to the poor that happen to be joined to any religious societies whatsoever, reason and humanity dictate to us, that they ought to be maintained by certain contributions of their neighbours, or the towns and cities wherein they dwell; for this is a matter of civil concernment, and a sort of natural duty to our fellows, as man is a sociable

creature.

But if the civil society or place where they dwell, does not take care to maintain them, and especially if they are neglected, because they do not profess the established or national religion, reason tells us, it is then certainly the duty of those who are combined in that special religious society, to take care of their support. For what pretence can a man make to serious religion towards God, if he will not shew his love to his neighbour, and

especially to one who loves the same God also? 1 John iii. 17, 18. Now that this provision for the poor may be managed with regularity, prudence, and success, the light of nature teaches us, that one or more persons of the society should be chosen, to collect such charitable contributions from the assembly, and to distribute it with equity, prudence and goodness, for the support of the poor.

And does not the New Testament give a plain command, when the care of the poor of the church at Jerusalem was too burdensome for the apostles, or ministers of that congregation, to chuse out persons for this purpose, who were afterwards called deacons ? Acts vi. 1-6. When some of the widows were neglected in the daily ministrations, or charitable supply, then the twelve apostles said to the multitude of the disciples, it is not reason that we should leave the word of God and serve tables.— Wherefore, brethren, look you out among you-men of honest report, full of the Holy Ghost and of wisdom*, whom we may appoint over this business. And when they had chosen them, they set them before the apostles; and when they had prayed, they laid their hands on them. There are also particular directions given, what sort of persons should be chosen to this office of deacons; their characters are written down at large; 1 Tim. iii. 8-13. Because it was designed to be a standing office in the christian church through all ages.

As the deacons are persons appointed by the New Testament, to take care of the money collected by the church for the supply of the table of the poor, so the same persons are very naturally and properly employed in christian churches, to take care also of all other contributions of the society, for the supply of the table of the minister, and of the Lord's-table at the holy communion. With them also are entrusted other necessary expences and outward accommodations that belong to public worship.

X. I add yet further, the light of nature and reason teach us, that all the management of religious affairs in a society

It is granted that the deacons then chosen at Jerusalem had extraordinary gifts. Stephen was a noble speaker, and might occasionally teach the gospel; Philip also was either a preacher then, or might use the office of a deacon well, and so grow up to an evangelist; Acts vi. 3, 8. and viii. 5—13. 26-36. and thus have power to baptize, verse 38. as is intimated in 1 Tim. iii. 13. But these powers or gifis did not arise from their office as deacous. Some of them had these gifts before, in common with multitudes of converts in the primitive times : And these gifts might perhaps fit them the better to discern, who were proper persons to be supported out of the churches' stock, and to give a word in season occasionally to the poor, of whom they had the care. But the mere office of deacons, which consists in assisting the ministers to take care of feeding the poor, and of laying out the public money continues, when these extraordinary gifts are ceased, and the characters of persons, fit to be chosen do not necessarily include public preaching: Nor do we find didaxlix or "aptness to teach," mentioned among the characters of a deacon.

should be performed with a decency and dignity becoming the things of God; and with due regularity and order; for he is a God of order; with gentleness also and condescension, peace and love, for quarrels and fightings destroy religion, and break all the bonds of religious society. And are we not taught the same things in the New Testament? Are not christians continually called upon to put on charity, which is the bond of perfectness; Coloss. iii. 14. to do all things without disputing's and murmurings; Phil. ii. 14. to do all their things with charity; 1 Cor. xvi. 14. And that all things should be done with decency and in order; 1 Cor. xiv. 40. And that as they ought to keep peace at home and in the church of Christ, they should give no offence, neither to Jews nor Gentiles, but as far as possible live peaceably with all men; 1 Cor. x. 32. Rom. xii. 18.

In the last place, the light of nature and reason also acquaints us, that when persons who belong to one religious society travel to distant places, they should have some recommendations by epistles to other societies, which are built upon the same religious principles, that they may be received into their assemblies, and enjoy all the parts and privileges of worship and friendly society together with them. This is called occasional communion, to distinguish it from that fixed aud constant communion, which the agreed members of the same religious society constantly enjoy.

And here also the New Testament very happily concurs with the dictates of reason and common prudence: For when primitive christians were called by providence to a distance from their own dwelling, and from that church with which they usually worshipped, they were recommended by letters unto other christian churches in the world, that they might be received by them into all the parts of christian-fellowship. Such epistles St. Paul speaks of 2 Cor. iii. 1. he needed them not, though others stood in need of them: And such a recommendation had Phebe, a member of the church at Cenchrea, when she travelled to Rome; Rom. xvi. 1, 2. "I recommend unto you Phebe our sister, who is a servant of the church of Cenclrea, that you receive her in the Lord, as becometh saints." And such a recommendatory letter was written by the brethren of Ephesus, to commend Apollos to be received by the churches of Achaia, Acts xviii. 27. "The brethren wrote, exhorting the disciples to receive him."

SECT. V. Where Revelation is silent, Reason must direct.

Thus we have seen a variety of instances, wherein the rules of christianity and scripture, so far as relates to social religion, correspond with those which the light of reason and