Chapter 50

elders of the church _that rule well_ or discharge their presidency for rule in due manner, are worthy, or ought to be reputed worthy, _of double honor_; especially those of them who labor, or are engaged in the great labor and travail of the word and doctrine.

According to this sense the words of the text have a plain and obvious signification, which at first view presents itself unto the common sense and understanding of all men. On the first proposal of this text, that the elders that rule well are worthy of double honor, especially those who labor in the word and doctrine, a rational man, who is unprejudiced, and never heard of the controversy about ruling elders, can hardly avoid an apprehension that there are _two sorts of elders_, some that labor in the word and doctrine, and some who do not. This is the substance of the truth in the text. There are elders in the Church; there are or ought to be so in every church. With these elders the whole rule of the Church is intrusted; all these, and only these, do rule in it. Of these elders there are two sorts; for a description is given of one sort distinct from the other, and comparative with it. The first sort doth rule, and also labor in the word and doctrine. That these works are distinct and different was before declared: yet by the institution of Christ the right of rule is inseparable from the office of pastors or teachers. For all that are rightly called thereunto are elders also, which gives them an interest in rule. But there are elders which are not pastors or teachers. For there are some who rule well, but labor not in the word and doctrine; that is, who are not pastors or teachers.

Elders which rule well, but labor not in the word and doctrine, are ruling elders only; for he who says, The elders who rule well are worthy of double honor, especially they who labor in the word and doctrine, saith that there are, or may be elders who rule well, who do not labor in the word and doctrine; that is, who are not obliged to do so.

The argument from these words may be otherwise framed, but this contains the plain sense of this testimony.

Our next testimony is from the same apostle, Rom. xii. 6, 7, _He that ruleth with diligence_. Our argument from hence is this: there is in the Church one that ruleth with authority by virtue of his office. For the discharge of this office there is a differing peculiar gift bestowed on some, ver. 7, and there is the special manner prescribed for the discharge of this special office, by virtue of that special gift; it is to be done with peculiar _diligence_. And this ruler is distinguished from him that exhorteth, and him that teacheth, with whose special work, as such, he hath nothing to do; even as they are distinguished from those who give and show mercy; that is, there is an elder by office in the Church, whose work and duty it is to _rule_, not to exhort or teach ministerially, which is our ruling elder. He that ruleth is a distinct officer, and is expressly distinguished from all others. Rule is the principal part of him that ruleth; for he is to attend unto it with _diligence_; that is, such as is peculiar unto _rule_, in contradistinction unto what is principally required in other administrations.

There is the same evidence given unto the truth argued for in another testimony of the same apostle, 1 Cor. xii. 28: that there is here an enumeration of offices and officers in the Church, both extraordinary for that season, and ordinary for continuance, is beyond exception. Unto them is added the present exercise of some extraordinary gifts, as miracles, healing, tongues. That by _helps_ the deacons of the Church are intended most do agree, because their original institution was as helpers in the affairs of the Church. _Governments_ are governors or rulers; that is, such as are distinct from teachers; such hath God placed in the Church, and such there ought to be. It is said that _gifts_, not _offices_, are intended; the gift of government, or the gift for government. If God hath given gifts for government to abide in the Church, distinct from those given unto _teachers_, and unto other persons than the teachers, then there is a distinct office of rule or government in the Church, which is all we plead for.

_Of the Duties of Ruling Elders._

1st. To watch diligently over the ways, walk, and conversation of all the members of the church, to see that it be blameless, without offence, useful, exemplary, and in all things answering the holiness of the commands of Christ, the honor of the gospel, and the profession thereof which they make in the world. And upon the observation which they make in the watch wherein they are placed, to instruct, admonish, charge, exhort, encourage, or comfort as they see cause. And this they are to attend unto, with courage and diligence.

2d. To endeavor to prevent every thing that is contrary unto that love which the Lord Christ requireth in a peculiar and eminent manner to be found among his disciples. This he calls his own _new command_, with respect unto his authority requiring it, his example first illustrating it in the world, and the peculiar fruits and effects of it which he revealed and taught. Wherefore, the due observance of this law of love in itself and all its fruits, with the prevention, removal, or condemnation of all that is contrary unto it, is that in which the _rule of the church_ doth in a great measure consist. And considering the weakness, the passions, the temptations of men, the mutual provocations and differences that are apt to fall out even among the best, the influence that earthly objects are apt to have upon their minds, the frowardness sometimes of men's natural tempers; the attendance unto this one duty, or part of rule, requires the utmost diligence of them that are called unto it.

3d. To warn all the members of the church of their special church duties, that they be not found negligent or wanting in them. These are special duties required respectively of all church members, according unto the distinct talents which they have received, whether in things spiritual or temporal. Some are rich and some are poor; some old and some young; some in peace and some in trouble; some have received more spiritual gifts than others, and have more opportunity for their exercise: therefore it belongs unto the rule of the church, that all be admonished, instructed, and exhorted to attend unto their respective duties, by those in _rule_, according to the observation which they make of people's diligence or negligence in them.

4th. To watch against the beginning of any church disorders, such as those that infested the church of Corinth, or any of the like sort; and to see that the members of the church attend regularly upon the ordinances of the gospel, as by slothfulness in this, decays in faith, love, and order have insensibly prevailed in many, to the dishonor of Christ, and the danger of their own souls.

5th. It belongs unto them also to visit the sick, and especially such as their inward or outward conditions do expose them unto more than ordinary trials in their sickness; that is, the poor, the afflicted, the tempted in any kind. This in general is a moral duty, a work of mercy; but it is moreover a peculiar church duty by virtue of divine institution, ordaining, that the disciples of Christ may have all that spiritual and temporal relief, which is necessary for them, and useful to them, in their troubles and distresses.

6th. To assist the pastor in watching over and directing the flock, and to advise with the deacons concerning the relief of the poor. According to the advantage which they have by their peculiar inspection of the conversation of all the members of the church, they ought to acquaint the teaching elders with the state of the flock, as to their knowledge, conditions, and temptations, which may be of singular use unto them, for their direction in the exercise of their ministry. The liberal contributions at Antioch for the brethren which dwelt in Judea, were sent by the hands of Barnabas and Saul unto the elders in Judea, Acts xi. 27, 30.

7th. To unite with teaching elders in admitting members into the fellowship of the church, upon a visible evidence of their being qualified as the Scriptures direct. Unto them God bath given the keys of the kingdom of heaven, to open the door of admission unto those whom God hath received, Matt. xvi. 19.

8th. To meet and consult with the teaching elders about such things of importance as are to be proposed to the members of the church for their consent. Hence nothing rash or indigested, nothing unsuited to the duty of the church, will at any time be proposed therein, so as to give occasion for contests, janglings, or disputes, contrary to order or decency, but all things may be preserved in a due regard unto the gravity and authority of the rulers.

9th. To sit in judgment upon offenders, to take the proof, to weigh the evidence and determine accordingly, justifying the innocent, and ordaining censure to be inflicted on the convicted brother, according to the nature of the offence, Matt. xviii. 15, 17, 18.

10th. Whereas there is generally but one teaching elder in a church, upon his death or removal, it is the work and duty of the ruling elders to preserve the church in peace and unity, to take care of the continuation of its public ordinances, to prevent irregularities in any persons or parties among them, and to give all necessary aid and advice in the choice and call of some other meet person to be their pastor, in the room of the deceased or removed.

CONCLUSION.

_A Summary of the preceding Treatise on Church Government,_

BY QUESTION AND ANSWER.

_Quest_. What is meant by church government?

_Ans_. That particular form and order, which Christ has fixed in his Church, for the proper management thereof.

_Quest_. How does it appear that there is a particular form of government appointed in the New Testament Church?

_Ans_. As there is as great, if not greater, need of a government, in the New Testament Church, than there was in the Old, all the ordinances of which were most minutely described. Satan is now more experienced in deceiving, and his agents are still alive, and very actively employed, in attempting to waste and destroy this sacred vineyard, if without its proper hedge. Her members are still a mixture of tares and wheat; of sheep and goats: so that there is still a necessity of discerning between the precious and the vile; of trying and censuring false teachers; and of guarding divine ordinances from contempt and pollution. As Jesus gives the New Testament Church the peculiar title of the _kingdom of heaven_, he could not, in a consistency with his wisdom, leave it without any particular laws or form of government, except the changeable inclinations of men. As he was faithful in his New Testament house, he must fix a particular form of government for her, such as tends to her peace, order, and spiritual edification. And, amidst the prophet's vision of the New Testament Church, he is directed to teach his people _the form of the house, the laws of the house_, &c., Ezek. xliii. 11.

_Quest_. When may a particular form of church government be said to be of divine right?

_Ans_. When all the parts thereof are agreeable to Scripture precepts; to approved Scripture examples; or are deducible by fair Scripture consequences.

_Quest_. How does it appear, that Scripture consequences are to be admitted to prove any particular truth or doctrine?

_Ans_. Because God has formed man a rational intelligent creature, capable of searching out the plain meaning and import, and also the necessary consequences of his express declarations. We find Christ reasoning by a deduction of consequences, when he showed that the doctrine of the resurrection was revealed to Moses at the burning bush; that the sixth commandment forbids angry words; and the seventh lascivious looks, Luke xx. 37, 38; Matt. v. 21, 28. And a great part of the inspired epistles to the Romans, Galatians, and Hebrews consists in such a deduction of consequences. And as all Scripture is said to be profitable "for doctrine, for reproof, for correction, and for instruction in righteousness," 2 Tim. iii. 16, without a rational deduction of consequences, every portion of Scripture cannot answer each of these valuable ends.

_Quest_. What particular form of church government may lay the only proper claim to a divine right, according to the Holy Scriptures?

_Ans_. The true presbyterian form, without that lordly dominion and tyrannical power, which has too often been exercised by courts, bearing this name. This government claimeth no power over men's bodies or estates. It does not inflict civil pains or corporal punishments. But it is a government purely spiritual, dealing with the consciences of men, and exercising the keys of the kingdom of heaven, doing all things according to the word of God.

_Quest_. What are the parts of presbyterial church government?

_Ans_. It consists of a people, having the qualifications which the Scriptures require; of certain rulers, who are to perform the duties of their respective offices; and of certain courts, in which these rulers sit and act in matters of judgment.

_Quest_. What are the qualifications of persons who constitute the private members of the visible church?

_Ans_. They ought to be true believers in Christ, to have a competent knowledge of the doctrines of the gospel, to make a sound profession of their faith, and to maintain a holy conversation.

_Quest_. What rulers are there in the presbyterian church?

_Ans_. Preaching elders, ruling elders, and deacons.

_Quest_. Where is the divine warrant for the preaching elder?

_Ans_. In the Holy Scriptures we find that God hath set some in the Church, TEACHERS: that our ascended Redeemer hath given her PASTORS and TEACHERS: that the Holy Ghost had made some BISHOPS, OVERSEERS, to feed her; and qualifies some for _prophecy, ministry, teaching, exhortation_, 1 Cor. xii. 28; Eph. iv. 11; Acts xx. 28; Rom. xii. 6-8.

_Quest_. What are the duties of preaching elders?

_Ans_. To preach the word; to dispense the ordinances of baptism and the Lord's Supper; to administer church discipline; and to rule and govern the church, 2 Tim. iv. 2; Matt. xxviii. 19; 1 Cor. xi. 23-29; 1 Tim. v. 20; Tit. ii. 15, and iii. 10; Heb. xiii. 17; 1 Pet. v. 2, 3. _Quest_. Is the office of the gospel minister instituted by God to continue to the end of time?

_Ans_. Yes; the ends of it are of a permanent nature, the converting and confirming of the elect, and the silencing of gain-savers, Acts xxvi. 18; Tit. i. 9, 11.

_Quest_. Where is the divine warrant for the office of the ruling elder?

_Ans_. From the three following passages of sacred Scripture: 1. From Rom. xii. 5 to 8: "We being many are one body in Christ, and members one of another. Having then gifts, differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth, let him do it with simplicity; he that ruleth, with diligence," &c. Here we have a list of the ordinary officers of Christ, one body, the church. Here is the teacher: _he that teacheth_. Here is the pastor: _he that exhorteth_. Here is the deacon: _he that giveth_. And here is another officer distinct from all them, _he that ruleth_. His description attests, that _ruling_ is, if not his only, yet his principal work. He that _ruleth_ is here marked by a distinct character, as having a different _gift_, and a distinct work from his fellow-officers. This office therefore must be _distinct_. 2. From 1 Cor. xii. 28, where the _Spirit of God_ informs us, that God hath set some in the Church, GOVERNMENTS. These must be understood of _governors_, as _miracles_ are afterwards explained of _workers of miracles_. These governments and governors are said to be _set_ in the church, not in the state; by God, not by men: they are declared to be distinct officers by themselves. Their title, government, implies, that _ruling_ is their principal work. 3. From 1 Tim. v. 17, where the divine warrant for ruling elders shines with more peculiar brightness than anywhere in the book of God: "Let the elders that rule well be counted worthy of double honor; especially they who labor in the word and doctrine." The ruling elders here mentioned necessarily pertain to the church. Two sorts of ruling elders are here plainly distinguished: some that only rule well; others that also labor in word and doctrine. There is not one place in the New Testament, nor perhaps in any Greek author, where the word here translated ESPECIALLY does not distinguish between different persons or things, Gal. vi. 10; Phil. iv. 22; 1 Tim. iv. 10; 2 Tim. iv. 13; and it would be absurd to suppose, that it does not distinguish here also. Therefore this single text shows the divine right of both the teaching and ruling elder.

_Quest_. What are the duties of ruling elders?

_Ans_. To exercise ecclesiastical rule in church courts with the same authority as the preaching elder; to watch over the flock; impartially to receive or exclude members; to warn and censure the unruly; and to visit and pray with the sick.

_Quest_. Where is the divine warrant for deacons?

_Ans_. From Acts vi., where we are informed of the original and design of their office; and from 1 Tim. iii. 8-12, where the inspired apostle describes their necessary qualifications.

_Quest_. What are the duties of deacons?

_Ans_. To look into the state and to serve the tables of the poor, by distributing the funds of the church, according to the respective necessities of the saints, 1 Tim. iii. 12.

_Quest_. What are the courts in which presbyterian rulers meet?

_Ans_. Congregational sessions, presbyteries, and synods.

_Quest_. Where is the divine warrant for congregational sessions?

_Ans_. From Matt, xviii. 15-18, where, in the Christian form of church discipline prescribed by the Church's Head, the concluding expression, "Let him be unto thee as a heathen man and publican," plainly alludes to the Jewish form of procedure in scandals. They had rulers, and consequently courts in every synagogue, or worshipping congregation, Mark v. 35-39. By virtue of letters from the high-priest to these, Saul had free access to punish the Christians in every synagogue, Acts ix. 1, 2. To these congregational courts it pertained to cast out of the synagogue, and to order transgressors to be held for heathen men and publicans, John ix. 22. Now Jesus, in alluding to these, intimates that similar courts should be in every Christian congregation. In this form of discipline our divine Saviour shows his utmost aversion against private offences being unnecessarily published abroad: and therefore the church, to which the offence is to be told, after private admonition is fruitless, must be understood in the most private sense of the word. The following context evidences that it is a _church_, which may consist only of _two or three_ met together in Christ's name; yet, notwithstanding, a church having power to bind and loose from censure; that is, a church having the keys of the kingdom of heaven. It cannot then be the whole congregation or body of the people, as they are in general far too numerous to conceal offences, and to them Christ has given no formal judicial power, Matt. xviii. 18-21.

_Quest_. Where is the divine warrant for a presbytery?

_Ans_. Timothy is expressly said to be ordained by the laying on of the hands of the PRESBYTERY, 1 Tim. iv. 14. And the number of different Christian congregations governed by one presbytery, as at Jerusalem, Antioch, Ephesus, and Corinth, proves the divine right of this court. It is shown in the xiii. chapter of the preceding treatise, that in each of these places there were more Christians than could meet in one worshipping congregation, for the enjoying of public ordinances: and yet all these different congregations, at Jerusalem, are expressly said to have been one church, Acts viii. 1: so those at Antioch, Acts xiii. 1: so those at Ephesus, Acts xx. 17: and those also at Corinth, 1 Cor. i. 2. Now the question is, How were the different congregations in each of these places ONE CHURCH? Not merely in union to Christ and mutual affection one to another; for in this respect all the saints are ONE, whether in heaven or in earth. And therefore they are one church in virtue of conjunct government under ONE PRESBYTERY. And in difficult cases, or where a single congregation is so divided into parties that it cannot act impartially; where the difference is between the pastor and the people, a superior court is necessary to obtain material justice.

_Quest_. Where is the divine warrant for an ecclesiastical synod?

_Ans_. In Acts xv. and xvi., where we have a cause referred; the proper members of a synod convened; the ordinary and equal power exercised by all those members; the ordinary method of procedure in such courts; and the judicial decrees given by the synod; together with the effect which their judgment, in this matter, had upon the churches.

_Quest_. What was the cause referred to this synod?

_Ans_. False doctrine propagated by some Judaizing teachers, who had gone down from Jerusalem to Antioch, and maintained that circumcision and the observance of other branches of the ceremonial law continued necessary for salvation, whereby they subverted some, and troubled other members of the churches there. After much unsuccessful disputing, Paul, Barnabas, and others were delegated to go up to Jerusalem to the apostles and elders about this matter.

_Quest_. Who were the proper members of the synod convened here?

_Ans_. The apostles and elders at Jerusalem; Paul, Barnabas, and others, from Antioch; and other commissioners from the troubled churches to whom the decrees were sent.

_Quest_. Are not the brethren, the church, the whole church, mentioned here as well as the apostles and elders?

_Ans_. But none of these expressions can mean, that all the members of the church of Jerusalem either were present or judged in that synod; for women, real members of the church, of the whole church, are expressly forbid to speak in the church, 1 Cor. xiv. 34. Church sometimes signifies only a small part of the church, either as delegates or commissioners, and in this sense it is used in verse 3, where the commissioners from Antioch are said to be brought on their way by the _church_; and in chap. xviii. 22, it is said that Paul saluted the _church_ at Jerusalem. Now, it is not credible that all the Christian professors at Antioch would attend their commissioners a part of the way to Jerusalem; or that Paul saluted the many ten thousand Christians at Jerusalem, Acts xxi. 20. And the _whole church_ does not necessarily mean the whole individual members of the church, more than the _whole world_ mentioned, 1 John ii. 2, means every individual in the world. If any, to support a favorite opinion, will still insist that the whole members of the church actually met and judged of this affair equally with the apostles and elders, they may inform us where they obtained a proper place for so many judges to reason and determine with distinctness or order. That the brethren who joined in judgment with the apostles and elders were not private persons, but rather delegates from the troubled churches around, appears from Judas and Silas, two of them being preachers, v. 22.

_Quest_. How does it appear that the power of all the members was ordinary and equal?

_Ans_. As every member, inspired or not, acted equally in the whole business laid before them. Paul and Barnabas were delegated by the church of Antioch: and the elders, who convened, had the same power as the apostles. To the elders, teaching or ruling, as well as to the apostles, was the matter referred: both met to consider of it: both were equally concerned in the decision, saying, _It seemed good to the Holy Ghost and to us_. Elders, as well as apostles, imposed the necessary things upon the churches, and authoritatively determined the decrees. In the name of the elders, as well as of the apostles, the letters of the meeting, containing their decision, were written to the churches. And the only reason why the inspired members put themselves on an equality with others was to exhibit a pattern to after ages.

_Quest_. How does it appear, that this synod followed the ordinary method of procedure in such courts?

_Ans_. As they examined the cause by much reasoning and dispute. In consequence of mature deliberation they determined the question, and sent letters, containing their decrees, by proper messengers, to the churches concerned. In their disputation they reasoned from the oracles of God: on these they founded their decision; and hence therein they say, _It seemed good to the Holy Ghost, and to us_. And if this had not been to have given a pattern to succeeding ages, all this was unnecessary: how absurd for inspired men to reason and dispute on the subject, when the sentence of one inspired was sufficient for decision!

_Quest_. How does it appear that there were judicial decrees given by this synod?

_Ans_. In opposition to the false doctrine taught, they, by a judicial decision, plainly declared, that obedience to the ceremonies of the law of Moses was no longer necessary: and by a decree for promoting decency and good order, they enacted, that to avoid offence, the believing Gentiles should abstain from fornication, from things strangled, and from blood, verse 24-29.

_Quest_. What effect had the decision of this synod upon the churches?

_Ans_. They cheerfully submitted to these _decrees_, and were by them conformed in the faith, comforted in heart, and increased in number daily, Acts xv. 31, and xvi. 4, 5.

_Quest_. But might not this be a meeting merely for consultation, and their decision a mere advice?

_Ans_. No: for every word here used imports authority. The word translated _lay upon_, commonly signifies an authoritative imposition, Matt. xxiii. 4. The decision is expressly called a _necessary burden_, and _decrees ordained_, which imply power and authority, Acts xv. 16, xvii. 7.

_Quest_. How does it appear that inferior courts are subordinate to those that are superior; sessions to presbyteries, and presbyteries to synods?

_Ans_. The true light of nature (which is proved, chap, iii., to be one of those ways, whereby a thing is of divine right) teacheth us, that, if we be injured by an inferior court, we may appeal to a higher court for redress, if there be one. As in the Jewish church there was evidently a subordination of judicatories, so that those injured in the synagogue might appeal to the Sanhedrin, Deut. xvii. 8, 12; 2 Chron. xix. 8, 11; Exod. xviii. 22, 26; Ps. cxxii. 5: therefore as our dangers, difficulties, and necessities are as great as theirs, by reason of false teachers and corrupt doctrines, which were foretold should appear in the last times, 1 Tim. iv. 1; 2 Pet. ii. 1; we cannot, without dishonor to Christ, suppose that he would deprive us of a proper remedy for redressing our grievances, which was afforded unto them:--the gradual advance in managing offences prescribed by Christ himself, Matt. xviii. 19, as his care for the whole church cannot be less than for a single member. If then an inferior judicatory offend or injure us, we ought to carry the matter to another that has more influence and authority. If the offending judicatory neglect to hear this, we ought to tell the offence to the church in the highest sense, that redress may be obtained--the apostle Paul declaring, _that the spirits of the prophets are subject to the prophets_. But the right of reference or appeal from an inferior to a superior court is most clearly evinced from the case of the presbytery of Antioch, respecting circumcision, being referred for decision to the synod of Jerusalem, and their readily submitting to its determination, Acts xv.

_Quest_. How does it appear that no power of authority is lodged in the body of the people, the private members of the church?

_Ans_. Although every church member has a right to all the spiritual privileges purchased with the Saviour's blood, and given to the church, as need requires; although he has a right to try the spirits, and to prove all things by the word of God; a power to choose the church officers who are immediately to rule over him; yet the Holy Scriptures allow the exercise of no official power to the private members of the church. Not the Christian people, but their pastors have power to preach the gospel, Rom. x. 15; and to administer the sacraments, those mysteries of God, which are connected with preaching, 1 Cor. iv. 1; Matt. xxviii. 19. Not the people, but their rulers, are divinely warranted. Timothy was ordained, not by the people, but by the presbytery: elders, not by the people, but by Paul and Barnabas: and deacons, not by the people, but by the apostles, 1 Tim. iv. 14; Acts xiv. 23, and vi. 3, 6. Not the people, but their rulers are to censure the scandalous, and to absolve the penitent, Matt. xviii. 18; 1 Cor. v. The Scripture nowhere ascribes to the people any such characters as imply authority lodged in them; but the contrary. Instead of being styled pastors, they are called the _flock_, watched over and fed; instead of overseers, the family overseen; instead of _rulers, guides, governors_, they are called the _body_ governed, the persons subject in the Lord, and they are solemnly charged to know, honor, obey, and submit to those that are over them.

_Quest_. What is the proper method of dealing with persons that fall into scandal?

_Ans_. If the offence be known only to one or to a few, the offender is to be told his fault secretly, with Christian meekness, plainness, and love. If he profess his sorrow and resolution to amend, the whole matter ought to be carefully concealed; and those offended ought to be well pleased that their offending brother is gained. If, after one or more secret reproofs, he continue impenitent, defending his fault, one or two more Christian brethren, grave, judicious, and meek, are to be taken along, and the offender to be dealt with by them, and in their presence. If now he appear to repent, the several persons concerned in his reproof are, with care and in love, to conceal his offence, lest, by divulging it, they be reproached as wicked calumniators. If the offender contemn one or more such private admonitions or reproofs, or if his scandal be of such a nature that it will necessarily become public, the affair is to be told to the church court, to which he is most immediately subject. And, to bring him to a due sense of his fault, he is to be there dealt with in a prudent, affectionate, plain, and convincing manner. If this prove a means of bringing him to a sense of his offence, the censures of the church are to be executed upon him according to the laws of Christ's house, and the nature of his crime, and he is to be restored to the privileges of the church. But if, after due pains taken by the judicatories, he remain obstinate, he is then to be cast out of the church, and held as a heathen man and publican, Matt. xviii. 15 to 18.

THE END.

CONTENTS.

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