as a whole; and, lastly, the truth of the entire volume is established by the inward persuasion of the Spirit working in the hearts of individual believers. So the belief of the Samaritans in Christ, though founded in the first instance on the word of the woman, derived its permanent establishment, less from her saying, than from the presence and discourses of Christ himself, John iv. 42.8 Thus, even on the authority of Scripture itself, every thing is to be finally referred to the Spirit and the unwritten word.

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Hence it follows, that when an acquiescence in human opinions or an obedience to human authority in matters of religion is exacted, in the name either of the church or of the Christian magistrate, from those who are themselves led individually by the Spirit of God, this is in effect to impose a yoke, not on man, but on the Holy Spirit itself. Certainly, if the apostles themselves, in a council governed by the inspiration of the Holy Spirit, determined that even the divinely instituted law was a yoke from which believers ought to be exempt, Acts xv. 10, 19, 28. "why tempt ye God?" much less is any. modern church, which cannot allege a similar claim to the presence of the Spirit, and least of all is the magistrate entitled to impose on believers a creed nowhere found in Scripture, or which is merely inferred from thence by human reasons, carrying with them no certain conviction.

8 As the Samaritans believed Christ, first for the woman's word, but next and much rather for his own, so we the Scripture: first on the church's word, but afterwards and much more for its own, as the word of God; yea the church itself we believe then for the Scripture.' Treatise of Civil Power in Ecclesiastical Causes, Prose Works, II. 528.

Infallible?

Paradise Lost, XII. 520. 'With good cause, therefore, it is the general consent of all sound Protestant writers, that neither traditions, councils, nor canons of any visible church, much less edicts of any magistrate or civil session, but the Scripture only, can be the final judge or rule in matters of religion, and that only in the conscience of every Christian to himself.' Treatise of Civil Power, &c. Prose Works, II. 524.

We are expressly forbidden to pay any regard to human traditions, whether written or unwritten. Deut. iv. 2. "ye shall not add unto the word which I command you, neither shall ye diminish ought from it." Prov. xxx. 6. “add thou not unto his words, lest he reprove thee, and thou be found a liar." Rev. xxii. 18, 19. "if any man shall add unto these things, &c. .... and if any man shall take away from the words," &c. Isai. xxix. 13, 14. "their fear toward me is taught by the precept of men." See also Matt. xv. 3. 9. Gal.

i. 8. "though we, or an angel from heaven, preach any other gospel unto you—.' 1 Tim. vi. 3. "if any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions and strifes of words." Tit. i. 4. "not giving heed to Jewish fables and commandments of men, that turn from the truth." 1 Tim. i. 4. "neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith." Col. ii. 8. "beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ."

Neither can we trust implicitly in matters of this nature to the opinions of our forefathers, or of antiquity.2 2 Chron. xxix. 6. “our fathers have trespassed." Psal. lxxviii. 8, &c. "that they might not be as their fathers." Ezek. xx. 18. "walk ye not in the statutes of your fathers." Amos. ii. 4. "because they have despised the law of Jehovah, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked." Mal. iii. 7. "even from the days of your fathers ye are gone away from mine

1 He hath revealed and taught it us in the Holy Scriptures by inspired ministers, and in the gospel by his own Son and his apostles, with strictest command to reject all other traditions or additions whatsoever; according to that of St. Paul, Gal. i. 8. and Deut. iv. 2. Rev. xxii. 18, 19.' Of True Religion, &c. Prose Works, III. 509. Compare Tillotson's Rule of Faith, and Burnet On the Sixth Article.

2. If we turn this our discreet and wary usage of them into a blind devotion towards them, and whatsoever we find written by them, we both forsake our own grounds and reasons which led us at first to part from Rome, that is, to hold to the Scriptures against all antiquity.' Of Prelatical Episcopacy, Prose Works, II. 435

ordinances." Eccles. vii. 10. "say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely respecting this." Jeremiah also admonishes the people to ask for the old paths, in order to see where is the good way, and to choose that alone, vi. 16.3 for in any other sense the argument may be as justly employed to defend the idolatries of the heathen, and the errors of the Pharisees and Samaritans. Jer. xliv. 17. " to burn incense unto the queen of heaven, and to pour out drink-offerings unto her, as we have done, we, and our fathers, our kings, and our princes." Matt. xv. 2, &c. "why do thy disciples transgress the tradition of the elders?" where Christ opposes to their tradition the commandment of God, v. 3. "why do ye also transgress the commandment of God by your tradition?” See also Mark vii. 8, 9. John iv. 20. our fathers worshipped in this mountain."

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Even to the venerable name of our mother church itself we

are not to attach any undue authority. Hos. ii. 2. “ plead with your mother, plead; for she is not my wife, neither am I her husband; let her therefore put away her whoredoms out of her sight:" unless by this expression we understand exclusively the mystical church in heaven; Gal. iv. 26. "Jerusalem whch is above is free, which is the mother of us all."

CHAP. XXXI.-OF PARTICULAR CHURCHES.

THUS far of the UNIVERSAL VISIBLE CHURCH. A PARTICULAR CHURCH is a society of persons professing the faith, united by a special bond of brotherhood, and so ordered as may best promote the ends of edification and mutual communion of the saints.1 Acts ii. 42. "they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers."

Remonst. He that said I am the way, said that the old way was the good way. Answ. He bids ask of the old paths, or for the old ways, where or which is the good way; which implies that all old ways are not good, but that the good way is to be searched with diligence among the old ways, which is a thing that we do in the oldest records we have, the gospel.' Animadversions upon the Remonstrant's Defence. Prose Works, III. 66. 4 See, on the first part of this chapter, Stillingfleet's Irenicum; Hooker's Ecclesiastical Polity; Bp. Hall's Episcopacy by Divine Right asserted; Bp.

The ordinary ministers of a particular church are PRESBYTERS and DEACONS.

6

PRESBYTERS are otherwise called BISHOPS." Acts xx. 17. compared with v. 28. "he called the elders (PEOBUTÉPOUS) of the church: take heed therefore unto yourselves and to all the flock, over the which the Holy Ghost hath made you overseers, (Tionóπous) to feed the church of God." The same office of bishop or presbyter is described 1 Tim. iii. 1, &c. where no mention is made of any other minister except deacon. Philipp. i. 1. "with the bishops and deacons." Tit. i. 5. "that thou shouldest ordain elders in every city, as I had appointed thee," compared with v. 7. "a bishop must be blameless." 1 Pet. v. 1. "the elders which are among you I exhort.. feed the flock of God which is among you, taking the oversight thereof," that is, performing the office of bishops. Lastly, in the first council of the church, held at Jerusalem, the apostles and elders alone are spoken of as present, no mention being made of bishops, Acts xv. 6. xvi. 4. bishops and presbyters must therefore have been the same.

Of the presbyters, some were set apart for the office of teaching, others watched over the discipline of the church, while in particular instances both these functions were united. 1 Tim. iii. 2. "apt to teach." v. 5. "if a man know not how to rule his own house, how shall he take care of the church of God?" v. 17. "let the elders that rule well be counted worthy of double honour, especially they who

Parker's Account of the Government of the Christian Church for the first Six Hundred years; Bp. Jeremy Taylor's Episcopacy asserted, Works, vol. vii.

5 Bishops and presbyters are the same to us both name and thing.' Speech for the Liberty of Unlicensed Printing. Prose Works, II. 83. 'It will not be denied that in the Gospel there be but two ministerial degrees, presbyters and deacons.' Likeliest Means to remove Hirelings, &c. III. 8. Through all which book can be nowhere, either by plain text, or solid reasoning, found any difference between a bishop and presbyter, save that they be two names to signify the same order.' Of Prelatical Episcopacy, II. 421. 'A bishop and presbyter is all one both in name and office....it being undeniable that there are but two ecclesiastical orders, bishops and deacons, mentioned in the Gospel.' Ibid. 436.

6 More beneath in the 14th verse of the third chapter, when he hath delivered the duties of bishops, or presbyters, and deacons, not once naming any other order in the church.' Reason of Church Government urged against Prelaty. Prose Works, II. 447.

labour in the word and doctrine." Rom. xii. 7, 8. "he that teacheth, on teaching.... he that ruleth, with diligence.", 1 Cor. xii. 28. "governments," 1 Pet. v. 1. as above. Hence a bishop or presbyter is called "the steward of God," Tit. i. 7.

The office of a DEACON is properly to administer, in the character of a public servant, to the temporal wants of the church in general, and particularly of the poor, the sick, and strangers. Acts vi. 3. "look ye out among you... whom we may appoint over this business," 1 Tim. iii. 10. "let them use the office of a deacon, being found blameless." v. 13. "they that have used the office of a deacon well." Also to teach and baptize; as appears from the example of Philip, who in his capacity of deacon (the apostle of that name having remained during the same period at Jerusalem) converted the people of Samaria to the faith, and on his own authority baptized, first his new converts, and afterwards the Ethiopian eunuch. Acts vi. 5. viii. 1, 12. "when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.' v. 38. "he baptized him." In allusion to this his office of preaching he is called "the evangelist," Acts xxi. 8. "where his identity is established by his being designated as one of the seven." Hence 1 Tim. iii. 13. they that have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.'

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The widows of the church are also associated with the deacons in the performance of their duty, 1 Tim. v. 3-16. "honour widows that are widows indeed," &c.

The choice of ministers belongs to the people. Acts i. 23. they appointed two." vi. 5. "the saying pleased the whole multitude, and they chose Stephen." xiv. 23. "when they had ordained them elders in church." xv. 22. then pleased

every

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7 He that ennobled with gifts from God, and the lawful and primitive choice of the church assembled in convenient number, faithfully from that time forward feeds his parochial flock, has his co-equal and co-presbyterial power to ordain ministers and deacons by public prayer and vote of Christ's congregation, in like sort as he himself was ordained, and is a true apostolic bishop.' Of Reformation in England. Prose Works, II. 373. 'He that will mould a modern bishop into a primitive, must yield him to be elected by the popular voice.' Ibid. 378.