Thirty Important CASES, Resolved With Evidence of Scripture AND Reason.  
[ Mostly,] By several Pastors of Adjacent Churches, meeting in CAMBRIDGE, NEW-ENGLAND.  
[ With some other memorable matters.]  
Now Published for General Benefit.  
BOSTON in NEW ENGLAND.  
Printed by Bartholomew Green, & John Allen Sold at the booksellers Shops. 1699.   

Advertisement.  
IT is a Considerable point in, The Heads of Agreement. lately Voted among the United Ministers,, formerly called Presbyterian and Congregational, in the English Nation; That the Pastors of Particular Churches ought to have frequent Meetings together, that by mutual Advice, Support, Encouragement, and Brotherly Intercourse, they may strengthen the Hearts and Hands of each other, in the ways of the Lord; And, That the Particular Churches, their Respective Elders and Members, ought to have a Reverential Regard unto their judgement.  
The Ministers of Boston, and some Towns adjacent, than whom there are none more Hearty in the Union of their Brethren at London, thought it not enough to have their Occasional Meetings, which they have still had, especially a●ter their public Lectures. They did therefore Octob. 13. 1690. in a more significant manner Associate themselves, for the promoting o● the Gospel, and their mutual Assistance in the Service of it. They Resolved, That they would Meet the First[ or Second] Monday, of every Month[ Except the Three W●oter Ones,] in the Library of Harvard college, at Cambr●dge. Their Moderator they choose, pro Tempore; who Conclades the Convention, wherein he is Chosen, and Begins the next with Prayer. He propounds the Matters to be Dobated, and Receives the Suffrages of the Brethren upon the Debates, in their Ascending Order. He Reserves the Papers belonging to the Assembly, and Appoin●s their Assembling upon any Emergencies. They all Subscribe the Rules of their Association, and may not Forsake it, or Neglect it, without giving a sufficient Reason for their doing so. They advice each other with all Fraternal Charity, in their occurring Difficulties. They upon Hearing, offer what Advice they can to any that may from abroad in their Disticult Circumstances, repair unto them. When they have no Cases brought unto them from others, they ordinarily provide some for Themselves: upon which, Every one having freely declared his mind, it is all summed up, in Propositions, which being Voted, are then Entred in their Memorials. Behold, the Methods observed by an As●ociation of Ministers, who without Assuming the least Authority unto themselves, over any others in the world, have been willing this way as well to st●engthen thems●ives in the Great Work of Glorifying the Lord Jesus Christ, as with the hest of their Studies to oblige All others that may see cause to make use thereof.  
Now, ●th Associated Ministers, finding themselves often called upon, by many abroad in the country, to Answer over again, many Cases, which they have already Answered, they permitred me,( who am among the Seventeen, Minimus omnium ●t Infimus merito,) to publish out of their Memorials, the CASES, here Tendered unto the public. But, if they have consulted their own Ease, by this Publication, I easily soresee, that they have also made the more Work for themselves, by thus Encouraging more CASES to be brought unto them. And yet, rather for the Good of others, than their own Ease; I am certain, it will exceedingly rejoice them, if their Example may provoke the Ministers in other pa●ts of the country, no longer to satissy themselves with Uncertain Visits unto each other, b●t in the most profitable manner their Discretion may direct them, to have their Stated Meetings, for the Help of each other, in the Assairs of the Kingdom of God; and not let any little Differences, or Jealousies, or Sels-Conscious Irregularities, or, untreatable Morositi●s, or any other Littlenesses in Conversation, hinder them from so Dwelling together, as to have the prectous Oyn●ment on the Head of our Great High Priest, running down upon them. The Wo to him that is Alone,, certainly may be prevented, by Stated Meetings of our Pastors, and they may not only be sensible, that they have need enough often to be Together, but also spend their Time, ut qui sciant Dominum audire, when they are Together: without any danger of overwhelming the Rights of Particular Churches, by Classical Combinations. While our Famous HOOKER Lived, the Meetings of Pastors in their several Vicinities, were mentained and cherished in the Colony of Connecticut, and managed with no little Advantage to all the Colony. And no doubt, more than the Massachusett. Province, may be Edified by the Effects of such Meetings therein, though they were no other, than what are Communicated in the Ensuing pages.  
Cotton madder.   


CASE 1. A QUESTION.  
Whether the CHURCH COVENANT used in the Churches of New England, be of Divine Institution?  
1. IT is to be Asserted, That there are particular Congregational Churches by Christ's Appointment, who are ordinarily to meet together for public Worship, and mutual Edification.  
2. That there is a distinct Relation of Membership, which persons bear to that Individual Society, which they bear not to other Christians and Societies.  
3. That there is a power of Disciplin● seated by Christ in every such Organized Congregation.  
4. That the Officers of such a Congregation, are so Officers to them, as they are not to any other.  
5. That the Relation between the Officers and Members of such a Church, must be made by mutual Consent.  
6. That a person may belong to the catholic Visible Church, and yet not be a Member of a particular Constituted Church.  
7. That there must be something that Constitutes this particular Church, and Denominates a Member of it.  
8. That though Christians are bound to join with some particular Society, yet they have a liberty to choose to which, according to the general Gospel Rules.  
9. That mere Cohabitation doth not make a man a Member of such a Church.  
10. That the limitation of Parochial bounds is merely human, and doth not bind the Conscience of itself.  
11. That every man owes a subjection to the Discipline of Christ in the Church whereof he is, and is liable to be authoritatively called to an accoun● for his Actions.  
12. That every Church ought to be able, within itself to uphold Church Discipline, when Civil Autherity will not support them in it.  
13. That every person, coming up to Communion in all Gospel Ordinances, and privileges, owes a Profession of, and Submission to the Gospel Covenant.  
14. That a profession of subjection to the Government that Christ hath appointed, and under which he puts himself, belongs to, and is a branch of the Gospel Covenant.  
15. That it is a duty for the several Churches on occasion, to Renew their Covenant, in obligations to Duties that the times particularly call for.  
16. That a Churches thus Combining is the most likely way to promote the power, and purity of Religion.  
17. That the Light of nature faith, That whenever any company of men enter into a Society for the practising of common Duties there must be, and is, either implicit, or explicit consent between them, by which they oblige themselves: that belongs to every one that enters into such a Society.  
The Sumin is,  
Particular Churches, being an Institution of our Lord Jesus Christ, and it being therefore the duty. of Christians to join with particular Churches for the Worship and Service of their Lord, and to single out that particular Church, wherein they apprehended their present Edification most attainable, and to maintain Communion with that Church, while the sense of Edisication thereto obliges them: all these are Duties of the Covenant of Grace: and hence it follows, That our Lord Jesus Christ has required Christians, to aclowledge these Duties, and profess their Intention to attend them; which is the very thing done, in the practise of our Churches. That the particular Church Covenant as commonly practised in the Churches of New England, is according to Scripture, and not a mere human Invention, has these further Evidences.  
I. Nothing is more indisputable, than that under the Old Testament, the Church was Conslitute●l by a Covenant. Nor was any Proselyte admitted into that Church, but by laying hold on that Covenant. The Scriptures of the Old Testament would therefore be directive to us, in the case of the Church Covenant, though there were not so full mention of it in the New; as they are in the case of the Church state of Infants, and the Sanctification of the Lords Day; which because abundantly insisted on, in the Old Testament, are in the New, more sparing mentioned.  
II. Nor is it a consideration of no force for our Church Covenant, that the Scriptures which relate unto the Church in Gospel times, do carry the pl●in Intimation of such a Covenant in them as is used in our Churches. Thus, Isa. 62. 5. 'tis said. of the Church, Thy Sons shall mary thee; which implies a Covenant. Thus, Isa. 44. 5. 'tis said, One shall say, I am the Lords, and another shall subscrthe with his hand unto the Lord, end l●rname himself by the name of Isracl: which also implies a Covenant. Thus, Isa. 56. 4, 6. They choose the things that please me, and take hold of my Covenant. The Sons of the Stranger shall join themselves to the Lord, to Serve him.  
III. The State of Church Members under the New-Testament, is declared to be that of Fellow Citizens; Eph. 2. 19. Now there is no admission unto Jus Civitatis, or, City privileges, but by an Act which carries a Covenant in it.  
IV. A Particular Church is not Constituted by mere Cohabitation, for then Infidels would he Church Members; nor by mere Profession, for then it would be impossible to Cut off scandalous Church Members by Excommunication: Nor by mere Bapttsm, for then upon the Ceasing of Membership in a particular Church, a man must be Rebaptized.  
V. If an Implicit Covenant, be absolutely necessiry to the Being of a Particular Church, then Explicit Covenanting, is but agreeable to the Law of Christ But the former is true: where men do not Implicitly consent, to worship the Lord Jesus Christ together, according to his Institutions, they neither are, nor can be a Church: Certainly for them to Engage Explicitly to do so, is a thing unexceptionable.  
VI. And that the practise of our Churches in this matter, is no New practise, we have plentiful Testimouies. The practise of the Primitive Churches, to have a Sacred Covenant among them, is Testisied by Justin Martyr, by Tertullian, and by Plinies Letter to Trajan. Since the Reformation also, we find in several of the first Reforming Churches, the practise of such a Sacred Covenant.  
Momorandum. The Ministers of the Province, in a General Conventi●n, at Boston, May 26. 1098. Signified their Concurrence to these Assertions and Arguments, with a General Unanimity.  
Increase madder, Moderator.  

The Following Cases, were by a more particular Assembly of Ministers, at several Times meeting in the college at Cambridge, thus determined.    

CASE II. A QUESTION.  
Whether to Drink HEALTHS, be an usage Lawful for a Christian?  
I. IT is too notorious to be denied, that it was originally an Heathen custom, to Drink those which were called the Cups of Health, in token of Respect unto the objects mentioned in their Cups. The great Austin truly says, De Paganorum observatione remansit; it is a relic of Paganism. And, inasmuch as it is not a natural Action, but an action of a Religious Nature, and as themselves call it, a Devotion, it is now reached by those Oracles of God which forbid our Learning the ways, & the works of the Heathen; & our Walking as the Gentiles, in the vanity of their mind; and our Keeping the vain Conversation received by Tradition from our Fathers.  
II. That which very much adds to the Obligations lying upon Christians, to abandon this relic of Paganism, is the Idolatrous, and the Diabolical Intention, that gave the first Rise unto it. We are assured, from all the monuments of Antiquity, that the Healths drunk by the Pagans were first of all Drink Offerings to their Daemons; they were a Cup of Devils; and then sufficiently to compliment their Princes and Patrons, they carried on the Offerings, to these mortals also; and lastly the compliment proceeded so far, as to take in any Friends, whom they saw cause to treat with such flourishes of affection. It becomes Christians to beware of having any fellowship with such unfruitful works of Darkness.  
III. To Drink a Cup, as a Part or Sign, of our Invocation upon the blessed God, for the Health of any person, is a Superstition, directly forbidden by the Second Commandment: Nor is it ordinarily free from a violation of the Third: and that the Drinking of an Health, is thus designed, and so becomes no other than a Profane Sacrament, was the judgement of Ambrose, when he wrote those words; Quid meniorem Sacramenta? Bibamus pro salute Imperatorum. To Drink an Health impsies an application to some object for that Health: This way of it is unwarrantable.  
IV. To Begin, or Follow, Healths which bind persons to Drink off their Cups, is a manifold offence against Charity, Justice, and Reason. Such Healths being, as the Ancients truly called them, The Devils sho●ing Horus to draw on Drunk enness; are Scandals wherein much brutish folly is committed, and more Occasioned. The Primitive Christians therefore justly Rebuked them, and Condemned them. Great Emperours have made Edicts against them; Pagan writers have satirically lashed them; and even Popish Writers have Reproached the Protestant Profession, for their being so much practised under it.  
V. Not only the Numberless and Prodigious Exorbitances of Health Drinking, are to be avoided by every Christian, but the very proposing our Cups to the Prosperity o● what is therein remembered. 'Tis a vain plea, ha● we drink no more then the Civil Remembrance of the persons or affairs mentioned in our Cups. Why is the action of Drinking singled out, rather than any other, for the token of the Remembrance? and why is there such a stress laid upon a Concurrence in the action? It is but a continuation of the Old Paganism, which had better be utterly abolished, than thus Refined and Preserved. Every thing that serves either to Revive, or to Maintain the old Pagan Follies, and harden men in them, should be declined by them, that would Adorn the Doctrine of God our Saviour.   

CASE III. A QUESTION.  
Whether INSTRUMENTAL music, may be used by the Churches of Christ, in His public Worship and Service?  
I. THE Instrumental music used in the old Church of Israel, was an Institution of God; It was[ 2 Chron. 29. 25.] The Commandment of the Lord by his Prophets. And the Instruments are called Gods Instruments;[ 1 Chro. 16. 42.] And Instruments of the Lord:[ 2 Chron. 7. 6.] Now there is not one word of Institution in the New Testament, for Instrumental music in the worship of God. And because the Holy God, Rejects what he does not Command, in his Worship, he now therefore in Effect says unto us, I will not hear the melody of thy Organs But on the other side, the Rule given, does abundantly Intimate, that no voice is now to be heard in the Church, but what is Significant, and Edisying by Signification; which the voice of Instruments is not.  
II. Though Instrumental music were admitted and appointed, in the Worship of God, under the Old Testament, yet we do not find it practised, in the Synagogues of the Jews, but only in the Temple It thence appears, to have been a part of the Ceremonial pedagogy, which is now abolished. Nor can any say, it was a part of moral worship And whereas the Common usage now hath confined Instrumental music to Cathedrals, it seems there in too much to Judaize; which to do, is a part of the Antichristian apostasy, as well as to Paganize.  
III. In our asserting, a matter of the Old Testament to have been Typical, 'tis not needful that we be always able to particularise any Future Mysteries of the New Testament therein referred unto; Truths which were then of a present Consideration, were sometimes represented in the Types then used among the People of God. Which helps to understand the case of Instrumental music.  
IV. Instrumental music in the Worship of God, is but a very late Invention and Corruption, in the Church of the New Testament. The writings that go under the name of Justin Martyr, deny it, and decry it: Chrysostom speaks meanly of it; even Aquinas himself about four hundred years ago determines against it, as Jewish and Carnal. Bellarmine himself confesses, that it was but late received in the Church.  
V If we admit Instrumental music in the Worship of God, how can we resist the Imposition of all the Instruments used among the Ancient Jews; yea, Dancing as well as Playing, and several othet Judaic actions? Or, how can we decline a whole rabble of Church Officers, necessary to be introduced, for Instrumental music, whereof our Lord Jesus Christ hath left us no manner of Direction?   

CASE IV. PROPOSITIONS,  
About the Office of Ruling Elders.  
1. THough the Pastors of Churches, are originally Entrusted with the whole care of what is to be done, in the feeding and ruling of the Societies, whereof the Holy Spirit has made them Overseers; yet the Wisdom and Goodness of our Lord Jesus Christ has made provision for their Assistance, in the management of those Church-Affairs, which would otherwise too much Encumber them, in devoting themselves to the Word and Prayer.  
2. Ruling Elders, are appointed for the Assistance of their Pastors, in the Government of their Churches, and the Inspection of the Fleeks; and although these Officers may not be furnished with all those Attainments which are necessary to a Pastor, yet if they are so accomplished, as that they may be Helps to their Pastor, in the management of Church Rule, they may be Chosen thereunto, with much Benefit and Advantage to the people of God.  
3. Whereas 'tis the business of a Ruling Elder to assist his Pastor in Visiting of the Di●●ressed, Instructing of the Ignorant, Reducing of the Erroneous, Comforting of the Afflicted, Advising of the De●ective, Rebuking of the Unruly, Discovering the State of the whole Flock, Exercising the Discipline of the Gospel upon offenders, and promoting the desnable growth of the Church, 'tis necessary that he be a person of a Wisdom, Courage, Leisure, and Exemplary Holiness and Gravity, agreeable to such Employments.   

CASE V. A QUESTION.  
Whether the Pastor of a Neighbouring Church, may not upon the Request of a Destitute Church, Administer the Sacraments unto them?  
INasmuch as the Pastors of any Evangelical Churches are, though not having a Pastoral Charge of more than one, to be acknowledged in all of them, as Ordained Ministers of the Lord Jesus Christ, and are actually acknowledged as Preaching in that Capacity, when they are occasionally put upon Preaching of the Gospel abroad;  
Inasmuch also as the Communion of Churches, which makes the Members of any, capable of Admission to the Special Ordinances of the Lord Jesus Christ in all of them, does likewise render it reasonable, for the Pastors of any to be capable of administering those Ordinances in all:  
It is therefore our judgement, that the Pastor of a Neighbouring Church, may upon the Request of a Destitute Church, occasionally Administer the Sacraments unto them.  
And it is our further judgement, that the second Article in the fifteenth Chapter of our Platform of Church Discipline, is to be understood as approving of it.  
Nor is it unknown, that Eminent Congreg●ional Churches, have by their practise manifested themselves to have been of this judgement before us.  
And it seems in the purest and earliest of the Primitive Times, to have been allowed.  
Nevertheless, we think it convenient, that as the Destitute Churches do by their Vote, call the Neighbour Pastors to that Ocasional Service, before they attend it, so that the consent of the Churches. whereto those Pastors belong, be not left Unconsider'd in it.  
We do moreover think, that nothing should be done in this matter that may in any wise Obstruct the welfare of any bereaved Churches, in their speedy seeking of a Settled Supply, for all Ordinances among them, or otherwise Interrupt and Incommode Common Edification.   

CASE VI. PROPOSITIONS,  
About the Power of SYNODS, with respect unto Particular Churches.  
I. PArticular Churches, having the same original, ends & in●erests, and being mutually concerned in the good and evil of each other, there is the light of Nature, as well as of Scripture, to direct the meeting of Churches by their Delegates, to consult and conclude things of common concernment unto them.  
II. Synods duly composed, of Messengers chosen by them, whom they are to represent, & proceeding with a due regard unto the Will of God in his Word, are to be reverenced, as Determining the mind of the Holy Spirit, concerning things necessary to be Received or Practised, in order to the Edification of the Churches therein represented.  
III. All the Commands of God, which bid us to be Well-advised, and to regard a Multitude of Counsellors, do particularly oblige us, with reverence to entertain the advice of Synods, assembling in the Name and Fear of the Lord Jesus Christ, for an enquiry after his directions; and if One Church be to be heard, much more are Many Churches to be so, in things that properly fall under the cognizance thereof.  
IV. Synods being by Apostolical Example recommended as necessary Ordinance, it is but reasonable that their judgement be acknowledged as Decisive in the affairs for which they are Ordained, and to deny them the power of such a judgement, is to render a necessary Ordinance of none effect.  
V. The power of Synods, is not to abate, much less to destroy the Liberties of Particular Churches, but to Strengthen and Direct those Churches in the right use of the powers given by the Lord Jesus Christ unto them. And such Assemblies are therefore to be used as a relief ordained by God, for those Difficulties, for which the care and state of a Particular Church, affords not a sufficient remedy.  
VI. The rights allowed unto Synods, in the Irenicum of the Excellent Jeremiah Burroughs. Chap. 7. we fully consent and subscribe unto.   

CASE VII. A QUESTION.  
Whether it be Lawful for a man to mary his Wifes own Sister?  
1. A Marriage between a man and his Wifes own Sister, is positively prohibited in that Law of God. Levit. 18. 16. That a man may not mary his Brothers Wife. By the plainest consequence, a woman may not mary her Sisters Husband: The degree prohibited is exactly the same.  
2. The Law which thus prohibited the Marriage of a man to his Wifes own Sister, has an Authority, and an obligation reaching even to the Gentiles, upon whom the Ends of the World are come. 'Tis evident, in that the Violation of this Law, is declared, one of those Abominations, for which the Ancient Canaanites were spewed out of their Land. And we find the New Testament in divers places insisting upon those prohibitions, among which this Law is one. The good Order which God has by this Law established in human Society, is that which the Light of Nature in man-kind, as now Increased, abundantly testifies unto. The Dispensation which the sovereign Law-giver once gave, in one instance, ●ereunto, was Extraordinary. The Example o● Jacob in this matter, is to be disapproved by all that would be esteemed his Children, as well as hat of his Polygamy. And such Matches are in History, branded, as attended with a rema●kable Curse of God upon them.  
3. 'Tis the Law of our God, in Levit. 18. 6. None of you shall approach( in a Marriage) unto any that is near of kin to him. Now the kindred between a man and his Wifes own Sister, is of the nearest sort: for, In●er virum et mulierem, non contrahitur affinitas, said ips● sunt affinitatis causa: So then, this Affinity, i● not less than, in primo genere, and therefore Unlawful.  
It is likewise the concurrent sense of the greatest Divines( particularly asserted in the Assemblies confession of Faith) that in what degree any one is of consanguinity to the Wife, in the same degree of Affinity is that person to the Husband, And, that an Husband is forbidden to mary with the consanguines of his Wife, by the same rules that consanguines are forbidden to mary among themselves; And this asserting may be demonstrated from the rules given in the eighteen Chapter of Levit●ous. Wherefore as a man may not mary his own Sister, so not the Sister of his Wife, which is one flesh with him.  
4. The Marriage in the question, has been so Scandalous among the whole people of G●d, that whosoever is guilty of it, therein worthy to be cut off from the communion of the catholic Church. Yea, it has been one of the Imperial Laws, Duabus sororibus conjungendi penitus licentiam submovemus.  
Much less may such an Iniquity be countenanced among a people of our profession.   

CASE VIII. A QUESTION.  
Whether, and, How far the Discipline of our Lord in our Churches, is to be Extended unto the Children therein baptized?  
1 WE Judge, that the Discipline of our Lord Jesus Christ in our Churches ought to be extended unto the Children baptized in them: Inasmuch as these persons are certainly those which the Scripture calls Within, and not Without; And the Lambs as well as others, in the Flocks of our Lord, are to be fed: And the practise of the purest Churches has been agreeable to this principle; as well the Primitive before, as the Bohemian and others, since the Reformation; Reason also says, that where a privilege is expected, a Discipline is to be acknowledged.  
2. Although it is a Membership in the catholic Church, which gives right unto Baptism, yet Particular Churches, as well as the Pastors of those Churches, owe a duty to the catholic Church; part of which duty is, the Application of Discipline unto those baptized persons, whom the Providence of God shall cast under their Inspection.  
3. The Discipline, which we count owing unto these persons is, An Instruction in the Laws of our Lord Jesus Christ; an Admonition upon a scandalous violation of those Laws; and upon Incorrigiblenoss in evil, an open rejection from all Eccl siastical privileges. And although persons are then most clearly liable to this process, when they have actually Renewed their Baptismal Covenant, and recognised their subjection to the Government of our Lord in his Church; and the Children of the Church are to be accordingly laboured withal, that they may be brought he reunto; yet we do not think, that any of the said persons refusing or neglecting thus to do, are thereby exempted from all such care of the Church to bring them unto Repentance.   

CASE IX. PROPOSITIONS,  
About the Obligation upon Ministers to VISIT. the SICK, in times of Epidemical and Contagious Distempers.  
1. MInisters of the Gospel are to have ● great concern for the Sick under their Pastoral Charge, and endeavour the fulfilling of their Ministry, not only by fit●ing the necessities of their Sick with their Prayers, but also by leaving them unacquainted with none of those Counsels which may prepare for their End.  
2. Nevertheless in times of Epidemical Contagions, the Ministers of the Gospel may by various methods, attend what is necessary thus to be attended, without the ordinary visitations of the Infected Chambers.  
3. A Minister solici●ous about his duty in Visiting the Sick of his Flock, when Pestilential Contagions are prevailing, may receive much direction from the Courage wherewith he may find the God of Heaven fortifying his heart unto such an undertaking.  
4. The bare desires of the Sick, to be visited by a Minister, have often so much of evident unseasonableness and unreasonableness, and perhaps of worse causes in them, that 'tis no ways fitting a life: should be sacrificed merely thereunto.  
5. When a Minister is well assured, that the Sick of his own Flock are labouring under such Loads upon their Conseiences, as can't fitly be Unburden'd unto any but himself, he has a call from Heaven to venture himself unto the utmost for the Service of such a Soul, and may expect the protection of heaven accordingly to be a shield unto him.  
6. A Minister in times of General Mortalities, may do well before he expose himself unto the evident hazards of those Mortalities, to take the Advice and Consent of that Church unto whose Edification the labours of his life are dedicated, whether they are willing that he should sacrifice his life unto the private Service of the Sick; and the opinion of a people thus asked, will afford much satisfaction unto a Minister as to what may be in this case incumbent on him.  
7 In times extraordinarily pestilential, if the Neighbouring Ministers do by lot, solemnl●y single out one of their number, to devote himself, with the exemption of the rest, unto the help of the Sick, 'twere a course not to be disapproved; but a Minister so devoted, may cheerfully commend himself to the acceptance of God, in serving of the distressed.   

CASE X. A QUESTION.  
In what cases a Minister may leave his people?  
1. A Pastor settled in the Service of a People, is to be so sensible of his designation by the Spirit and Providence of the Lord Jesus Christ for that Service, and of the account that he must give unto God, about his behaviour in it, that his removal must not be rashly attempted, but with much consideration, consultation, supplication, and sincers desire to follow the conduct of Heaven in it The srowns o● God use to follow Removes, that have not so been regulated.  
2. That the will of our Lord, about the Removal of any Pastor, from his people, may be understood, it is requisite that the Minister do not entirely assume to himself, the judgement of his own call to remove: but a great regard must be had unto the Direction of the Church of the Lord, in the Neighbourhood.  
3. They unto whom the judgement of a Pastors Removal from his people is to be reserved, should exactly weigh both the present and future circumstances of both; and endeavour a provision, that neither patty may suffer, in the Removal of the Minister from his Flock.  
4. In case there be arisen those incurable prejudices, dissensions, animosities, and implacable offences, between a Pastor and his People, that all reverence for and benefit by his Ministry, is utterly to be despaired, he may be Removed. The want of success otherwise, is not a sufficient cause of Removal; but it is to be endured with all humble patience by the Minister, as a great affliction, and yet with this encouragement, that God will reward him, Secundum Laborem, non secundum proventum.  
5. A Pastor may be removed from his people, in case his Translation be found necessary for the common good. The welfare of the catholic Churoh in the general Edification of a Community, should be of such weight, as to make any particular Church give way thereunto. But yet it becomes not any Minister to seek his own Translation, by first offering himself unto it.  
6. There are some things, which dissolve the Vinculum pastoral, between a Pastor and his People, and in case those distasters happen, he may be removed. Thus if a Minister have Tolerable subsistence. wherewith he may after a Christian manner provide for his own, denied unto him: Or, if a Minister have no way to avoid a storm of Persecution, purely personal, but by slying from one City to another; a remove may be justified. And the Dissolution of a Church gives a like liberty to him that had been the Shepherd of the now scattered Flock.  
7. Although a Pastor should be willing to Encounter many Difficulties and Infirwities with his people; yet in ca●e that Chronical Diseases, which evidently threaten his life, might hopefully be relieved, by his removal, it should then on all hands be allowed and advised▪ Mercy is here to be preferred unto Sacrifice; and so we find it was in the Primitive Churches accordingly.  
8. If much of Scandal will certainly ensue upon the Removal of a Pastor from his People, That should weigh down many circumstances, that would rather invite such a Removal.   

CASE XI. A QUESTION.  
What Singular Expedient. should we further Meditate and Prosecute, for promoting of the great Design of REFORMA●ION among us?  
1. THere is a large number of people in this Country, which not lying within the reach of our Ecclesiastical Discipline, do from thence encourage thomselves, in the Liberty which they take, to do the things for which the wrath of God comes upon the Land. It would very much promote the designs of Reformation among us, if all due means were used, for the bringing of more than there are, and as many as may be, to submit unto our Church Watch: 'twere highly desirable and necessary that the body of this professing people should thus be brought into the way of Reformation. It hath been by an happy experience found, that God hath given a singular Success unto the Admonitions of our Churches, applied unto such as have by their Miscarriages thereto exposed themselves; many have been thereby savingly brought home unto God.  
2. The Expedients for the Reformation of our Land, offered by the Synod, in the year 1679. ought not to be forgotten, but the Remembrance and the consideration thereof should be revived.  
3. The Concurrence of such as do sustain place in the Civil Government is of great Importance, in the prosecution of our desired Reformation: and that we may enjoy this, it must be endeavoured, that there should be no misunder standings between any in the Government, and in the Ministry. This being observed, a General Consultation, upon the Methods of Reformation, is to be asked for.  
4. For the Pastors of our Churches, in Visiting of their Flocks, to inform themselves about the Morals of their people in every quarter, and thereupon both publicly and privately set themselves to Cure what shall be found amiss, would signisie very much in a glorious Reformation.  
5. Particular Churches, have a power of Self-Reformation, and they would contribute more than a little, to an Universal one, if they would be Exemplary unto one another, in deliberations upon their own circumstances, and in Renewing, explaining and Enforcing of their Covenant.  
6. It would be well, if the Ministers in this ( as well as any other) Association would single out the more observable Iniquities in the Country, and successively at fit seasons, publish brief, but full Testimonies against those Iniquities. A manifold advantage might accrue to our Attempts of Reformation, by those Testimonies.  
7. Solemn Dayes of Prayer with Fasting, celebrated in our Churches, to Implore the Grace of God, for the Rising Generation, would probably be of blessed Confequence for the turning of our Young People, unto the God of our Fathers. The more there is this way ascribed unto Grace, the more is the Grace of God like to be communicated; and there is in this way a Natural and Plentiful Tendency to awaken our Unconverted Youth, unto a sense of their Everlasting Interests: which were it generally accomplished, a Remarkable Reformation were therein effected.   

CASE XII. QUESTION.  
In what Cases, is a DIVORCE of the Married, justly to be Pursued and Obtained?  
1. TO judge, determine and accomplish, a Divorce of any Married persons, the Civil Magistrate is to be addressed or concerned.  
2. In case any married persons be found under natural Incapacities and Insufficiencies which utterly disappoint the Confessed Ends of Marriage, the Marriage is to be declared a Nullity.  
3. In case any married person be found already bound in a Marriage to another yet Living, a Divorce is to be granted unto the aggrieved party.  
4. In case any married person be convicted of such criminal Uncleannesses as render them one flesh with another Object, than that whereto their Marriage has united them, the Inj●red Party may sue and have their Divorce from the Offending; which is the plain sense of Sentence passed Mat. 19. 9. by our Lord.  
5. In case there be found Incest in a Marriage, a Divorce is to command the Separation of the Married.  
6. In case it be found that the person Married, had by Fornication before Marriage, been made one with a person related unto the person with whom they are now Married, within the degrees made Incestucus, by the Law of God, it is a just plea for a Divorce.  
7. In case of a Malicious Des●rtion by a married person, which is Obliged and Invited to return, a Divorce may be granted by Lawful Authority, unto the forsaken. For the Word of God is plain, That a Christian is not bound in such cases, by the Marriage Covenant, unto one which thus wilfully violates the Covenant; and though our Saviour forbids, a mans putting away his Wife, except it be for Fo●nication, yet he forbids not Rulers to rescue an Innocent person from the Enthrailing Disadvantages of another that shall sinfully go away.  
8. As for married persons long absent from each other, and not heard of by each other, the Government may State what length of Time in this case, may give such a presumption of Death in the person abroad, as may render a Second Marriage free from Scandal.  
9. A Divorce being legally pursued and obtained, the Innocent person that is released, may proceed unto a Second Marriage in the Lord: otherwise the State of Believ●rs under the New-Testament, would in some of these cases, be worse then what the God of Heaven, directed for his people under the Old.   

CASE XIII. PROPOSITIONS.  
Concerning the Power of ELDERS, in the Government of the Church.  
1. THe power of Church Government belongs only to the Elders of the Church. The names of Elders in the Scriptures are but Insignificant and Unintelligible Metaphors, if the Rule of the Church be not only in the hands of its Elders.  
The Word of God hath ordered the People to Obey the Elders of the Church, as having the rule over them, and a watch over their Souls.  
An Ability to Rule well is a qualification particularly required in the Elders of the Church, that they may be able to take a due care of it.  
Governments are Enumerated among those things in the Church, which All are not; but which are compatible unto some only: now, who but the Elders?  
Were the Government of the Church as much in the Brethren as in the Elders, then the whole Body were all eye; which it is not.  
2. There are yet certain cases, wherein the Elders in the Management of their Church Government, are to take the concurrence of the Fratornity. 'Tis to be done in those Acts, to attain the Ends whereof, there are to follow certain Duties of the Fraternity: namely, Elections, and Admissions, and Censures.  
Hence in such things we find the Injunctions of the Scripture addressed unto the whole Church. Hence all Antiquity assures us, that such matters were in the Primitive Church done still, Consentiente Plebe.  
And the Brethren of the Church might otherwise be obliged unto the doing of things, wherein they cannot act in faith, or be conscientiously satisfied that such things are to be done.  
3 Nevertheless the Pastor of a Church may by himself authoritatively suspend from the Lords Table, a Brother accused or suspected of Scandal, till the matter may and should be regularly Examined.  
Our Lord forbids the coming of such an Offendor to his Altar, if even one of less, of no authority in the Church, do signify a reasonable dissatisfaction.  
The Pastors of the Church, are the Porters of the Temple, Impowred sufficiently to detain such as they see with moral Uncleannesses upon them.  
And it belonging unto the Pastors of the Church, to direct the Brethren upon the first opportunity, in the Application of the necessary Discipline, it is not reasonable, that they should be bound in the mean time, to declare practically what shall be contrary to such direction, by administering the Lords Supper unto a person against whom the Discipline is to be urged.  
4. But the Elders of the Church have a Negative on the Votes of the Brethren: Who indeed in the exercise of their Liberty and privilege, are under the conduct of the Elders.  
To take away the Negative of the Elders, or the Necessity of their consent unto Church-acts, indeed is to take away all Government whatsoever: and it is to turn the whole Regiment of the Church into a mere Democracy.  
And if the Positive of the Brethren can supersede a Negative of the Elders, either the Elders may be driven to do things qui●e contrary to the light of their conscience, or else the Brethren may presume to do things which belong not unto them.   

CASE XIV. PROPOSITIONS,  
Concerning ORDINATION.  
1 A Solemn Separation to the Service of our Lord Jesus Christ in his Church is Essential to the call of a Church Officer.  
2. The Election of the Church, and a compliance with, and acceptance of that Election, by a person coming under such a Separation, is that wherein lies the Essence of his call to Minister unto that particular Church.  
3. The Imposition of hands, in the Ordination of a Church Officer, is a Rite not only Lawful to be retained, but it seems by a Divine Institution directed and required; so that although the Call of a person to Church. Office may not become null and voided, where that Rite may have been omitted, as it is to the Seniors and Deacons in most of the Reformed Churches; yet we cannot approve the Omission of it: A Ceremonial Defect may be blame-worthy.  
4. When it is enjoined, Lay hands suddenly on no man; there seems a plain positive in that Negative, and it is implied, that hands are to be laid on some. Now when or where, but in Ordination?  
5. The whole Ordination to a Ministry seems intended in the Apostles expression of, a gift given with the laying on of hands; yea, nothing less than the whole Ministry under that Ordination, seems comprised in the Apostles expression of, The Doctrine of Laying on of Hands. And such a Synecdoche intimates that this Rite is no inconsiderable part of that, whereof 'tis put for the whole.  
6. The Church of God in all Ages has used an Imposition of hands, as a Rite many ways agreeable to the Will of God; and besides the use of this Rite sometimes on Miraculous Accounts, use of it on Ecclesiastical Accounts; not conferring, but confessing of Qualifications, in the Subjects that received it. Which one Reason hath in it many and weighty considerations.  
7. The Imposition of Hands, being a Rite used by the Primitive Church, even in the Confirming and Restoring of Church Members, and this not altogether without the countenance of Scripture, it seems very much to take away pretence for laying it aside, in the Ordination of Church-Officers.  
8. 'Tis well known, that the Jews even in their Schools, and almost every Special work for God, whereto men were set apa●t, used Imposition of Hands, as a Rite accompanying such a Dedication.  
9. The Imposition of Hands having been a Rite, which the people of God under the old Testament, in his Name, applied unto such purposes as, a Benediction of a person, a Designation to a function, an Oblation of what was to be presented unto God, and a Devolution of certain burdens on the heads of such as were treated with it: The Lord has continued this Rite in the Ordaining of Church Officers, with some eye to such intents and purposes.  
10. Most unexceptionable is the I●position of Hands by a Presbytery, in Ordination, but more exceptionable by a Fraternity. The word of God mentions the former expressly; but not the latter, in the New-Testament. They were such Hands as Titus's that were left to Ordain Elders; what need of that, if the Hands of common believers were sufficient? They were such Hands as Timothy's, that were to make over Church betrustments, unto faithful men, able to teach others: who sitter to signisie the n●eded approbation of other Churches? And inaimuch as in Ordination, there is an acknowledgement of Admission into an Order, 'tis but reasonable, that some who are in some Order of Church. Power should give it.   

CASE XV. PROPOSITIONS,  
Touching the Power of CHOOSING a Pastor.  
I. A Society of Believers, combined for the Worship of the Lord Jesus Christ in all his Ordinances, have the right of Choosing the Paster, that is to Administer unto them these Ordinances.  
The Scriptures do still call for the Suffrages of the Brethren in the Churches for all Elections in those Churches, and particularly, that of Elders.  
In the oldest and the purest of its times, we still find the Brethren of the Church, possessed of a power to choose for itself, and the destruction of that power; was among none of the earliest Encroachments of Antichrist.  
The Jus Patronatus in some Churches pretended unto, is an usurpation upon the Flock of God, justly to be exploded.  
The pretences of the Civil Magistrate unto the like disposal for the same causes, were for many ages no less justly than sharply denied.  
II. A Particular Church owing a great regard unto the Church catholic in the using of its own right, is bound in Duty, to consult the Satisfaction and Edification of others, in their Election of a Pastor.  
Ministers and Messengers of Neighbouring Churches, have power to except against any Election of a Pastor, who by Errors or Scandals may be rendered unfit for the common Service of the Gospel.  
Churches in the Election of a Pastor are to consider the benefit of all that are to be his Hearers; and more particularly, the concurrence of such as are by the Covenant and Appointment of God, under the Church Watch among them.  
III. The respect that Churches do show unto others, in the Election of a Pastor, ought so to be managed, as that they do not permit their own just privileges to be extinguished, by any Anticipating Impositions upon them.  
Churches may suffer their Elections to be Directed, yea, and be Diverted by considerations, which they owe to others in the Vicinity, without surrendering their Liberties to be Smothered by any that would unjustly Impose thereupon.   

CASE XVI. A QUESTION.  
Whether there be any Cases, wherein a Minister of the Gospel, may lay down his Ministry?  
I. NO man can rightly, wisely, or safely, become a Minister of the Gospel, without a Call of God, which call is mediate and manifested by Ministerial Gifts, with some Inclination and Opportunity to exercise those gifts.  
II. When a Minister of the Gospel does by the compelling Providence of God become Deprived of those Essential things whereby his Call was discovered, without any rational prospect of Recovering them, he may then lay down his Ministry.  
III. But before one called unto the Ministry, do relinquish it, there should be such a Concurrence of Incapacities, that a persons own Arbitrary Inclinations acted by Temptations may not be the thing that shall dismiss him. One consecrated unto the Ministry is thus Pro termino vitae; nor may a man setting his hand unto this Plough, at his own pleasure Look back.  
IV. For one in the Sacred Ministry to leave it for the sake of Riches or Honours more likely to be acquired in another way of living, or for the sake of Discouragement arising from Unsuccesifulness, or Persecution, or other difficulties, is no ways allowable.  
V. A person disabled by the Infirmities of Old Age or Weakness, for the labour of the Ministry, still retaining his Office, is to be still considered in the dutiful regards of the Church as their Pastor notwithstanding.  
VI. A Censure, though an unjust one, of a Civil Magistrate, silencing of a Particular Mininister, may in some cases be a sufficient Reason for his forbearing to do his word for Some time, or at This Place, though it release him not from the obligations of his Holy Calling.  
VII. The Disasters which have been observed, as frequently following those who have deserted their Spiritual Warfare, without the leave of the Lord, are just Admonitions unto all Ministers of our Lord, against any undue Desertion of the Service wherein they have been listed.   

CASE XVII. A QUESTION.  
Whether the Pastor of a Church, upon a Common famed of a Scandal commitied by any in his Church, be bound in duty, to inquire into that Scandal, although there should not be brought any Formal Complaint unto him of it?  
1. ACcording to the Apostolical direction, an Enquiry into an offence was ordered upon this consideration. 1 Cor. 5. 1. It is reported Commonly.  
2. The Elders of Israel, were to make enquiry into an Offence after this manner. Deut. 13. 12, 14. If thou shalt hear say,— Then shalt thou inquire and make search and ask diligently.  
3. The Commendation of a Civil Ruler does by proportion and parity of Reason, belong to an Ecclesiastical one. Job 29. 16. The cause which I knew not, I preached out.  
4. The same that may move others to complain of a Scandal unto the Pastor should move the Pastor to inquire after a Reported Scandal, namely, the Glory of the Lord, the Defence of the Church, and the Welfare of the Erring Person, every one of which will suffer, if such enquiry be not made.  
5. The Neighbours may be so far under the power of Temptation, as to forbear making Orderly Delations of Scandals committed; and it is therefore necessary, that such things fall under the enquiry of the Pastor, thereto by Common famed alarmed.  
6. The Pastor of a Church is by Office to Watch over the Conversation of the people; and a noise of a Scandal arisen in the Conversation of those under his Watch, is a sufficient provocation for his enquiry after it.  
7. Finally, a Rumour of a Scandal in a Church-member is that wherein the Name of the Lord Jesus Christ is concerned; and for the Vindication of that Worthy Name, an enquiry being made into it, there may appear such powerful Presumptions, while there are not yet sufficient Convictions, of Guilt in the party concerned, that the person shall be bound( except in a Capital case) either to give a Positive denial, or to make a Penitent confession, of the matter Commonly famed of him.   

CASE XVIII. A QUESTION.  
How far the CONFESSIONS of a Guilty and a Troubled Conscience, are to be kept Secret, by the Minister, or Christian, to whom those Confessions have been made?  
1. TIS very certain, that Ordinarily the Confessions of a guilty and a troubled Conscience are to be kept Secret by those to whom they are made. The E●ds for which the Lord Jesus Christ has directed such Confessions, would be all frustrated, if they should not be most Religiously concealed; and they are made, as unto the Lord  
2. Nevertheless, when any Evident Mischief will arise, general or personal, either in point of Safety or of Justice, by the concealment of a Secret Confession: It is no longer to be kept secret.  
In such Cases, the confessing person himself can have no ease in his own Conscience( which is the design of Confession) without publishing his own crime; and therefore here can be no obligation upon any other to assist him in Covering of it  
3. When the endangered Safety and Interest of others make it necessary for the Confession of a Secret Sin to be exposed; it is sit for the person who has heard this Contession to advice the person himself that within a Time limited and convenient, he do himself make it known unto the persons concerned; which if he fail to do, then is the time for the first hearer of the Confession to do his duty.  
4. In the great Capitals, if there be other ways a Divulgation thereof; he that hath had the Confession of such a Secret Sin, may come in as a second witness, to reveal the secret, for the conviction of the Malefactor under judicial process.  
5. Where the confession of a Sec●et Sin is to be further divnlged, it is to be examined whether the Sin may not be  told, without the name of the person that has committed and confessed it.  
6. A Minister of the Gospel, receiving of a Confession, oftentimes has cause to consider, whether the person that makes it, may not make his Knowledge thereof, many ways injurious to( the said Minister) himself; and so he may with his best prudence provide against such Injuries.  
7. In those Land defiling sins, where a person is not bound by a Confession to deliver himself up to the hazard of the Law, no Minister is bound, from the mere nature of the crimes to betray the Confession that has been made unto him.   

CASE XIX. A QUESTION.  
What is the Duty owing from the Church, to persons who upon PRIVATE PREJUDICES Withdraw from the Communion of it?  
1. PErsons that have taken up any private prejudices against any in the Communion of the Church, whereto they do belong, are directed by the Commandment of the Lord Jesus Christ, and are Engaged by the Covenant of Watchfulness, to Endeavour the Repentance of the persons under supposed Offence, by a personal application.  
2. They that upon Offences taken, do neglect this way of proceeding, are guilty of Sin against the Lords Commandment, and their own Covenant, and by their withdrawing from the Table of the Lord, their Sin is aggravated.  
3. The Withdraw of persons thus irregularly from the Communion of the Church, at the Lords Table, does carry an hard and high Imputation upon the Church itself, which adds more of a fault unto so sinful a Schism.  
4. If the Person that hath been Offended, hath done his duty, and either the Pastor do refuse to lay the matter before the Church for the Insignisicancy of it, or the Church upon the hearing of the matter do pronounce it satisfied; The person is obliged still to continue his Communion with the Church, unless a Council of Churches declare the contrary.  
5. Such a sinful Separation from the Communion of the Church, being a moral evil, the Scandal is to be by the Discipline of the Church proceeded against as other C●nsureable Seandals. The Pastor upon observation and Information of the sin, is to sand for the person withdrawing, and instruct, and counsel, and admonish him; And upon contumacious obstinacy, the Church is to deal with him, as one Unruly, and walking disorderly.  
6. Nevertheless, Compassion towards the Ignorant, or Injured, is very much to determine the more or less vigour wherewith such Offences are to be prosecuted▪   

CASE XX. A QUESTION.  
What Loan of money upon USURY may be Practised?  
1. USury being an Advance on any thing len● by Contract, it is not restrained unto money only. Victuals, or any other thing( as the Oracles of the Sacred Scripture declare unto us) are capable of being Lent upon Usury▪ The main difference of Usury from other ways of Dealing, is the Owners not running the risk of the Principal.  
2. That there is an Usury lawful to be taken, is from several passages in the Divine Law, sufficiently signified unto us. For first, under the Old Testament, God allowed unto his people the practise of Usury; he expressly said, Deut. 23. 20. Unto a Stranger thou marst lend upon Usury. And the Allowance of Usury upon a Stranger had never been given, i● Usury had in it any intrinsic Turpitude; yea, in all the places of the Old Testament, prohibiting unto the Israelites, the demand of Usury upon a brother; there are clauses in the Context, which may seem to Intimate, as if the poor Brother only were intended in the prohibition. However the peculiar constitution of the Israelitish Common Wealth, is enough to release us Gentiles from the obligation of the Edicts against Usury, given thereunto; and the words of the Psalmist and the Prophet, that seem to reproach Usury, must accordingly be expounded with a Limitation to the Usury which the Law had countermanded. Hence also in the New T●stament, our Saviour has a passage of such Importance, as to give countenance in, Mat. 25●, 27. unto a mans rec●iving his own with Usury; and in the New Testament also, John Baptist in Luk. 3. 13. forbade not unto the Publicans, that Usury which their Condition of life lead them unto.  
3. There is every sort of Law, except the Popish, to Justifie● a regulated Usury.  
'Tis Justified by the Law of Necessity and Utility; human Society, as now circumstan●ed, would sink, if all Usury were Impracticable.  
'Tis Justified by the Law of Equity; it is very equal that a man should partake in the benefits which his essate procures for another man. Yea, it may be the duty of another man, to give me an Usury; namely when he gains by my Possessions; it would be Iniquity in him to do otherwise: and certainly then, it cannot be a Sin, for me to take that which it is his duty to give.  
'Tis Justified by the Law of parity; there is no manner of reason, why the Usury of Money should be more faulty, than that of any other thing; for Money is as really favourable a thing a● any other; and it is rather more than less productive o● advantage to him that hath it. There can be no reasonable pretence that should bind me to lend my Money for nothing, father than any other Commodity whatsoever: nor can a Contract in this case be more blamable, than in any other.  
Nor is it contrary to the Law of Charity, that a man should expect something for the support & comfort of his own Family, for the profit able use, which other men make of those things whereof he is himself the Proprietor.  
4. Nevertheless the Law of Charity is to regulate our Usury, that it may not become Unlawful, by the biting Extremity, into which it may otherwise be carried.  
It is an eternal and a glorious Rule of Charity, that in dealing with a Neighbour, a man must propose his Neighbours advantage, as well as his own, and he should not prop●se to make his own advantage, by adding to his N●ighbours misery. Moreover, when the general Rules of Charity oblige a man to relieve the Necessi●e; of a Neighbour, and to remit of what he might have exacted from a Neighbour, if it had not been for these Necessities; Usury must not supersede that Charity.  
Whence also, to demand Usury from the Poor, when we accommodated them for their mere necessary Sustenance and Subsistence, is a sin; 'tis a sin likewise to refuse helping the Poor, because we would keep all that we have to serve the designs of Usury.  
Nor can it be any other than a sin, to require as much for Usury as for Hire; which are carfully to be distinguished: And an Idl● Usury, which is when men so confine themselves ●o the way of living upon Usury, as to render themselves otherwise unuseful unto the public: This is justly become a thing of an evil character. But yet in all these things, the Application of t●e Rules of Charity, is to be left unto a mans own Conscience, which is to be advised from the Word of God, with the best helps of understanding that Word.  
All these things being thus considered, the several declamations of the ancients against Usury, must be of no farther account with us, than their discourses against Limning, or Swearing, or Fighting, or Sitting, and Acting in a Court of Civil Judicature.   

CASE XXI. A QUESTION.  
Whether it be in the power of men ●o Sta● DAYES of Religious Worship?  
1. NO Time is to be made Holy to the Lord, but what is made Holy by the Lord: and if there be no Institution of God, the Great Lord of Time, for a Stated Time to be made Holy to himself, 'tis a Superstition in any man to make it so.  
2. Very sensible is the difference between Taking a Time, to do a Sacred Work, and Doing a Work to keep a Stated Time; The Light of Nature tells us, there must be a Time for every work; but it is only the Fourth Commandment of God, that separates one time from the rest, for the constant perf●rmance of Religious Work upon it.  
3. To esteem any good work the better for its being done on such or such a Return of Time, which God hath not in His Word set apart for it, is to make the Time itself a part of the Worship; and it is an unwarrantable Imp●sing upon Heaven with our own Inventions.  
4 Solemn Humiliations, and Thanksgivings are m●ral duties to be observed, Pro causis et temporibus. And the Direction of Divine Provide●ce, in laying before us the Fresh Occasions of them, is to be regarded; which cannot be done, if they be made Perpetual.  
5. The Church of Israel, kept no days of Religious Worship, except what were of Divine Institution. The days of Purim are by a different Hebrew word for them plainly intimated, to have been of no other Character, than Political Commemorations; and besides, Mordecai who ordered them, was a Prophet. The feast of Dedication among the Jews, can have nothing pleaded for it, from the Presence of our Lord at it; nor were the former Dedications of the Temple under any Anniversary Commemorations.  
6. 'Tis not a Work, but a Word, that must sanctify a day; and if an Extraordinary work of God, were enough to prefer one day before another, for the Devotions of Christianity, the Protestant calendar, must soon be as full as the Popish.  
7. When the Apostle ●amed the Galatians for Observing of Days, which God himself had Instituted; much more does he blame us, if we celebrate such days as only Men have Devised. And when the Apostle forbade the Colossians, to let any man Judge them in respect of an holy day, he suffers not us to sacrifice our Christian Liberty unto human Impositions of Stated Holy days upon us, nor a Private person, to impose them upon himself.   

CASE XXII. A QUESTION.  
Whether it be Lawful to Eat BLOOD?  
WE judge it lawful to Eat Blood for the following Reasons.  
1. Plain are the words of the Apostle. Rom. 14 14, I know and am persuaded by the Lord Jesus, that there is nothing unclean of itself: In which passage, there may be respect unto those words of the Lord Jesus. mat. 15. 11. Not that which goeth into the mouth, defileth the man.  
2. The Scriptures o● the New-T●stament give an allowance for eating of all sorts of meat, wherein Blood is included. The Scripture speaks of him, as an Orthodox man. Rom. 14. 2. Who believeth he may eat all things; Intintating that it was from weakness of Faith, and ignorance in the Doctrine of the Gospel, to doubt about it. The Scripture condemns the Superstition of chos●, 1 Tim. 4 3, 4. Who abstain from meats, which God had created to be received with thanksgiving; for nothing is to be refused: If nothing then sure not Blood. The Scripture permits us that Liberty. 1 Cor. 10 25. Whatsoever is sold in the Shambles, that eat, asking no question for Conscience sake; now it was usual to Sell Blood in the Shambles.  
3. The use of Blood in Medicine is not questioned: the Spirit and the Powder of Blood, is by the warrant of the Sixth Commandment, freely used for our Health: why then should the use of Blood in Diet, be any Question.  
4. If a thing Strangled may be eaten, then Blood may be so too; but Christians do not ordinarily Scruple to eat a thing Strangled; And the Eating of a thing which dies of itself( which is the same case) was never unlawful for the Gentiles.  
5. The reason of the precept forbidding Blood to the Jews, was merely Ceremonial; namely, because Blood was Typical of that great Blood, that makes atonement for our Sins; and because, being the Organ of Life, it must be Sacred unto God, the Author of Life; now since the Blood of our Lord Jesus Christ has been  shed, every Precept, which was only Ceremonial, is abrogated.  
6. The forbidding of Blood unto Noah, Gen. 9 4. seems to have been of Living Blood, and for the prevention of that Bloody ferocious, inhuman disposition, which was then prevailing in the world; and all the Commandments given to Noah, were not Moral.  
7. The forbidding of Blood unto the Primitive Christians, Acts 15 13 was a Temporary Advice, for the avoiding of Scandals. It would not only have prejudiced the Jews against all Christianity, but also it should have confirmed the Pagans in their Idolatry; for the principal entanglements of their Idolatry lay in these four things, Idolothytes, Fornication, Blood, and Strangulates; which are else where summed up in two, the Eating things Sacrificed unto Idols, and committing Fornication: To forbear these things, was to testify a Renunciation of Heathenssm; to use any of these things among the Heathen, was to justify their Devil-Worship. Now the world is in other Circumstances; and, Cessatio causae, efficit ut cessaret observatio. Fornication yet remaining upon other, and farther, and moral, and more general accounts a Sin.   

CASE XXIII. PROPOSITIONS;  
Touching the Use of Signisicant CEREMONIES, in the Worship of God, not Instituted by Him.  
1. THE Signs of Internal, are Parts of External Worship; in both whereof, the great God hath Commanded us to Glorific Him; even with our Spirits and with our Bodies which are His.  
2. There are Natural Ceremonies, with which the Light of Nature does direct men to Worship God; and these are to be used in the Worship of God, as far as we have the Word of God reinforceing, and countenancing of them.  
3. Some Ceremonies of Respect among men are used in Exercises of Religion, but as Expressions of Civility to the People of God, with whom we Assemble for the Worship of God; and these are to be distinguished from those Actions which we apply to the Lord himself immediately.  
4. There are Ceremonies appointed for some signification of Inward Graces, and Moral Duties, in the Worship of God; which without that Appointment, would not signify what they do: And it is the prerogative of God alone to ordain all such ●ites as these.  
5. For men to take upon them, to declare what Ceremonies of Worship, the God of Heaven shall Accept and Reward and Bless, otherwise than he hath himself, in his Holy Law declared, is a very Criminal Presumption; And this Pride of man, has generally been chastised with a manifold Curse of God.  
6. The Second Commandment, forbids not all Images( or significant Ceremonies) in the Worship of God, but, Thy making them for thyself.  
7. The Authority of our Lord Jesus Christ as the glorious King, and Prophet of his Church, is profanely Invaded, when the Worship of God( with the Siguificant Ceremonies of it) is taught by the Inventions of men.  
8. The Sacred Scriptures pronounce it an Argument sufficient for the rejecting and condemning of any thing in the Worship of God: If God himself hath not prescribed it. Thus, Jer. 7. 3. They did that which I Commanded them not, neither came it into my heart. Thus, Heb. 7. 14. Of that Moses spake nothing. Thus, Levit. 10. 1. They offered strange fire before the Lord, which h● Commanded them not.  
9. 'Tis very certain that under the Old Testament, there was not one Significant Ceremony allowed in the Worship of God, but what God himself had Instituted. It the Churches of the New Testament will proceed in this matter without a Divine Institution, let them then produce their Charter  
10. The Apostolical writings to the Galatians and the Colossians, forbid us to practise any Significant Ceremony in the Worship of God, which God himself had once Appointed, but now Abolished; much less may we now practise any which God never Appointed at all.   

CASE XXIV. PROPOSITIONS;  
Concerning, SELF KILLING.  
ALbeit there are several Cases, wherein a man may do an Action, which will Eventually and Unavoidably shorten his Life; Nevertheless for a man to do any Action with such a Design, is an unlawful and a very Criminal thing. He that shall directly intend the Abbreviation of his own Life, in any Action whatsoever, is therein guilty of a Murderous Action. For,  
1. By the Law of Nature, the Soul of man, is to affect Union with his Body; and no man bates his own Flesh. Self Killing is contrary to that Law.  
2. The Law of Scripture, forbids the Shedding of mans Blood, and the prohibition of Murder by that Law extends unto Ones own self as well as another.  
3. 'Tis very certain, that in the duties enjoined by the Second Table of the Moral Law, every man is firstly concerned for himself; and self-love is to give the Measure of our love to our Neighbour. He that seeks his own Death; do's proclaim his hatred of all the World.  
4. God who has given to man, a power over the life of other Creatures, has given him no power over his own. God has preserved this prerogative unto himself, I kill, and I make alive.  
5. Our Lord Jesus Christ hath commanded us to Pray every Day for the Means of Life, even our daily Bread: By consequence then, for life itself But if we must pray for life, 'tis very plain, we may not shorten it.  
6. While we Live, we have many Opportunities to Glorify the God of our Life, which we cannot have, when this Life is ended. And it is vile Ingratitude, Impatience, and Impiety for a man to throw away those Opportunities.  
7. Every man is a Member of the Community and Society wherein he Lives; and it is an Unrighteous thing, for him to deny, and so to destroy at once all the Service, which God has made him capable of doing in that Community.  
8. Self-Slaughter always proceeds from Evil Causes. As Pride, Sorrow, Despair, cowardice; Things condemned in the Word of God. And no Good Causes can be assigned for it, No pretences, no excuses will be found of any weight, in the balances of true Religion.  
9. Five Suicides are mentioned in the Bible; and every one of them are mentioned with an Ill mark upon them.  

Corollary.  
Hence, notwithstanding our hopes for them that under madness, lay violent hands upon themselves, 'tis neither safe nor sit for us to be very free, in our expressing our hopes, for those who have done so, without full evidence of such symptoms upon them, whatever may have been their former Conversation.    

CASE XXV. A QUESTION.  
Whether the Games of CARDS, or DICE, be Lawful to be used, among the Professors of the Christian Religion?  
1. THere is at the least a great suspicion, brought on the lawfulness of these Games by the Lottery which they tu●n upon.  
Lotts being mentioned in the Sacred Oracles of the Scripture, as used only in weighty Cases, and as an acknowledgement of God Sitting in judgement, with a desire of his Power and Providence to be maniselted, and not without an Invocation of God for the end of strife, therein implyed: They cannot be made the tools and parts of our common Sports, without, at least such an appearance of evil as is forbidden in the Word of God.  
2. The General Rules which in all Recreations are to be observed, are so generally transgressed in these Games, that ordinarily it can be no other than a sin to use them.  
These Diversions Fascinate the minds of those that practise them, at such a rate, that if ever those persons come to be Converted unto God, they'l bitterly lament the Loss of time, in which that practise has involved them. And the many other passions and follies almost inseparable from these Diversions, render the Diversions themselves to be Sins against the Commandments, which prohibit the Evils thereby occasioned.  
3. The Scandal of these Games, declares it a scandalous thing for Christians to meddle with them.  
The Ill Character given to these Usages, not only by Christians of all sorts and ranks, and in all ages, whose just invectives against them would fill Volumes; but by the sober and moral Pagans also; has brought them among the things of evil report, which by Christians are to be avoided. That mans heart is inordinately set upon Play, who had rather do things under such an universal condemnation, than forbear a little play, that may certainly be forborn without any damage at all.  
4. Gains of Money or Estate by Games, be the Games what they will, are a sinful violation of the Law of Honesty and Industry which God has given us.   

CASE XXVI. PROPOSITIONS,  
Touching the Respect that is due to PLACES of public Worship.  
HOly Places were appointed under the Law of old, by the Great Law-giver of Israel, partly to prevent Idolatry among the people, but chiefly to direct the thoughts of the ●aithful unto the Messiah, wherein God was resolved to dwell for ever. Notwithstanding  
I. There is now no place which renders the Worship of God more acceptable for its being there performed. It is foretold concerning the times of the Gospel; in Zeph. 2. 11, Men shall worship him, every one from his place.  
It is foretold in Mal. 1. 11. In every place Incense shall be offered to my name, and a pure offering.  
It is foretold, in Joh. 4. 24. That the Spiritual Worship of God, shall now be accepted with him, in other places as well as in Jerusalem.  
We are commanded, in 1 Tim. 2. 8. That men pray in every place. There is a truth in the famous Dr. Ushers observation, In times of Persecution, the Godly did often meet in Barns, and such obscure places, which were indeed public, because of the Church of God there, as wherever the Prince is, there is the Court, though it were in a poor Cottage.  
There were parts of Worship in the mosaic Padagogy, which could not be performed any where but at the Holy Places appointed. There are no parts of Worship consigned unto any places under the New Testament.  
They who expect the Divine Regard for what they do in the Worship of God, because 'tis done in this or that place, do not pray, looking towards the Temple; our Lord Jesus Christ the true Temple of God, is therein over looked.  
2. To prepare and repair Places for the public Worship of God, and keep those places in such a condition, that they be not unfit for the solemn Exercises of Religion; This is but an act of Obedience to him, who when he requires Worship from us, doth also suppose that there must be places for it; but the setting of those places off, with a Theatrical Gaudiness, does not savour of the Spirit of a true Christian simplicity.  
3. While the Duties of Divine Worship are performing in any Places, an Agreeable Reverence is to be maintained in those places, not so much out o● respect unto the Places, as unto the duties therein performed, and the persons concerned with us in the Duties; nevertheless, the Synagogues also are to be considered as, The Houses of God.  
4. To offer affronts unto Places built for the Worship of God, with design therein to affront the Worship for which they are ●uilt, is a vile Impiety; nor will the Great God, hold them guiltless, who so take His Name in vain.  
5. Places intended for the Sacred Worship of God, may lawfully be put into any Civil Service, for which they may be accommodated, at the times when the Sacred Worship is not there to be attended; so far as contempt of God and his Ordinances, doth not naturally and necessary follow thereupon; even as Courts were kept in the Synagoues among the Jew●.   

CASE XXVII. A QUESTION.  
Whether Baptism is to be administered by any but the Ordained Ministers of our Lord Jesus Christ?  
I WE find no Commission or Permission from our Lord Jesus Christ, for any to be the Administrators of Baptism, except those, whose Work it is, by His Commission to Preach the Gospel. Mat. 28. 19.  
And none have a Commission to make the Preaching of the Gospel their work, but such as are, with the Call of the Faithful thereunto, set apart for that work. Rom. 10. 15.  
Baptism is a Seal of the Covenant. For any but an Officer to apply the Seal, in the Name of the Great King of Heaven, is a pres●mpt●ous Arrogance.  
Baptism is one of the Evangelical Mysteries. And none but Stewards in the House of our Lord Jesus Christ, may pretend unto the Dispensation of those Mysteries.  
The Apostolical Writings intimate, That some are Sent to baptize. Hence none are to baptize, but those that are Sent.  
II. A● both the Primitive and the Protestans Churches, have signified their Dislike of Bap●ism administered by Common Hands; thus, the Disorder and Confusion, and the Contempt of the Institutions of the Lord Jesus Christ, which would be thereby Introduced, is a sufficient prejudice against it.  
III. The Original of the Allowance and Count●r●ance given in some Churches, unto undue Administrators of Baptism, hath been from gross Errors in the minds of men, about the Necessity and Operation of that Sacrament, thereof, Nen privatio, said contemptus damnat.   

CASE XXVIII. SENTIMENTS;  
About Authorizing Persons to Preach, where there are no Gathered Churches.  

QUESTION I.  
WHether meet persons, designed for the Service of the Gospel, in places where no Churches are yet Settled, may not and should not, be Ordained thereunto?  

Voted in the Affirmative.    

QUESTION II.  
Whether it be not advisable, that persons thus Designed, be Recommended by the Churches of which they are Members, unto the adjacent Eldership for Ordination?  

Voted in the Affirmative.    

QUESTION III.  
Whether it be Convenient, for Persons to be Employed, in the Constant Preaching of the Gospel, without a previous Examination, and a Solemn Separation for it?  

Voted in the Negative.    

A PROPOSAL.  
WHereas the most Heavy and Wasting Judgments of Heaven, upon our Distressed Land, Loudly Call upon us, no longer to Delay the Taking of some hitherto untaken steps towards the REFORMATION of our Provoking Evils, and the Recovery of Practical Religion, in our Hearts and Lives.  
Among other Expedients in order thereunto, we cannot but Recommend it, as very advisable, That the several Churches, having in an INSTRUMENT proper for that purpose, made a CATALOGUE of such Things, as can Indisputably be found amiss among them, do with all seriousness and solemnity pass their VOTES, That they count such Things to be very Offensive Evils, and that Renouncing all Dependence on their own strength to avoid such Evils, they Humbly Ask the Help of the Divine Grace, to Assist them in watching against the said Evils. both in themselves and in one another. And that the Church Members do often Reflect upon these their acknowledgements, and PROTESTATIONS, as Perpetual Monitors unto them, to prevent the Miscarriages, wherewith too many Professors, are too easily overtaken.    

CASE XXIX. A QUESTION.  
Whether n● Persons may be Admitted unto Baptism, but such as are Members of a Particular Church?  
It was unanimously Agreed;  
THat such as do prosess the True Christian Religion, and do not by any Fundamental Error in Doctrine, or by a Scandalous Conversa●●●n contradict that Profession; They and their Children, do belong unto the Visible Church, and have Right unto Baptism; Whether they be joined i● Fellowship, with a Particular Church, or not.[ Their actual and open giving up themselves with their Children, to the Lord, in ●he Covenant of Grace, is here also supposed, as re 〈…〉 unto their actual Enjoyment of Baptism.]  

A DESIGN.  
HAving seriously considered the Methods of Invigorating the Design to Record I●lust●ious and M●mora●le Events of Providence, throughou● t●is Country; It was Agreed, That there should be Drawn up, conv●nient PROPOSALS, for the forwarding this Design, and that these Proposals being P●inted, f●rther care should be taken, to di●per●e them into the Hand● of a●l the Ministers throughout the Land;[ which was done accordingly.]   

Certain Proposals made by the PRESIDENT and F●LLOWS of Harvard C●lledge, To the Reverend MINISTERS of the Gospel, in the several Churches of New-England.  
I TO Observe and Record the more Illustrious Discoveries of the Divine Providence, in the Government of the World, is a Design so Holy, so Useful, so justly Approved, that the too general N●glect of it, in the Churches of God, is as justly to be I amented.  
II. For the Redress of that Neglect, although all Christians have a Duty Incumbent on them, yet it is in a peculiar manner to be Recommended unto the Ministers of the Gospel, to Improve the special Advantages, which are in their Hands, to Obtain and Preserve, the Knowledge of such notable Occurrents, as are Sought out by all, that have Pleasure in the Great Works of the Lord.  
III. The Things to be Esteemed Memorable, are especially, all Unusual Accidents, in the Heaven, or Earth, or Water: All Wonderful Deliverances of the Distressed: Mercies to the Godly: Judgments on the Wicked: and more Glo●lous Fulfilments of either the Promises, or the threatenings, in the Scriptures of Truth; with Apparitions, P●ssessions, Enchantments, and all Extraordinary Things, wherein the Existence and Agency of the Invisible World, is more sensibly demonstrated.  
IV. It is therefore Proposed, That the Ministers throughout this Land, would Manifest their Pious Regards, unto the Works of the Lord, and the Operation of His Hands, by Reviving their Cares to take Written Accounts, of such REMARKABLES; but still well attested with Credible and Sufficient Witnesses.  
V. It is desired, That the Accounts thus taken of these Remarkables, may be sent in, unto the president, or the FELLOWS of the college; by whom they shall be carefully Reserved, for such an Use to be made of them, as may by some fit Assembly of Ministers, be judged most Conducing to the Glory of God, and the Service of His People.  
VI. Though we doubt not, that Love to the Name of God, will be Motive enough unto all Good Men, to Contribute what assistance they can, unto this Undertaking; yet for further Encouragement, some Singular Marks of Respect, shall be Studied, for such Good Men, as will actually assist it, by taking Pains, to Communicate any Important Passages proper to be Inserted in this Collection.  
Increase madder president Fellowes. 

james Allen  
Charles Morton  
Samuel Willard  
Cotton madder  
John Leverett  
William Brattle  
Nehemiah Walter.   CAMBRIDGE March, 5th. 1693, 4.    

CASE XXX.  
The judgement of the Ministers, met at Boston, May 11. 1699. Upon a Case addressed unto them, Concerning, Lotteries.  
I. GReat is the Difference, between, a Lottery set up, by persons acting in a Private Capacity; and a Lottery set up, by the Government, who have power to lay a Tax upon the People, but choose to leave unto the more easy Determination of a Lottery, the Persons who shall pay the Sum which the Necessities of the public require. A Parlaimentary Lottery takes only from the Voluntary, what the Government might have demanded, with a more general Imposition; and only when the people are plunged into such Distress, that a more General Imposition would be grievous to them; and it employs for the welfare of the public, all that is thus Raised by the Lottery. Whereas a more Private Lottery, is managed, by those that have no Antecedent claim unto any thing of their Neighbours, and it is designed merely for Private Advantage.  
II. It is a principle Embraced among all Well-informed Christians, That no Calling is Lawful, but what is Useful unto human Society, in some of its Interests. Except there be in a Calling, some Tendency, to make an Addition unto the Enjoyments and Interests of human Society, no Christians may set it up. The Oracles of Heaven, tell us, Christians must Learn to Profess Honest Trades for Necessary uses. To set up a Lottery is to set up a Calling. But though this or that particular man may be a Gaine●; yet it would puzzl● any man to tell, what Necessary, or Convenient Uses, of human Society, where the Lottery is opened, are at all Served. The Minds, the Bodies, the Riches, the Defence, or the Regular Delights, of human Society, have by this Lottery, no Addition made unto them.  
III. Not only the Undertakers of a Lottery, have a certain Gain unto themselves, from human Society; but so likewise have They, who in the Lottery, draw the Tickets of Benefit; and every one that Ventures, doth it with a Desire to fall upon those Tickets in the Drawing. 'Tis very certain, That for this Benefit, none of these can p●etend, that they do any one Thing Beneficial to human Society. They only Hire the Undertakers, to Transfer the Estates of others unto them, without any Service done by them, to the Interests of any others under Heaven. But we do not judge This pleasing unto God, that mens Rights be ordinarily Transferred from one to another, merely in a way of Reference to Divine Providence, without considering any Service therein intended unto the Community, or any Help to mankind in its true. Interests. Nor is venturing in a Lottery on shore, of the same Nature with venturing in a Merchandise at Sea.  
IV. In a Lottery so contrived, that when all the Prizes be drawn, they do not make up, and fetch out, near the whole Sum that was deposited by the Adventurers, there is a plain Cheat upon the People. The Undertakers in such a Lottery, only Resolve to pillage the people of such a considerable Sum; and Invite a Number to Assist them in their Action, with Hopes of going Shares with them in the Advantage; and such is the Corruption of mankind, that the mere Hopes of getting the Riches of other men, without the doing of any Service to them for it, will Engage men to run the Hazard of being losers.  
Upon the whole; We cannot Approve it, that any particular persons do either undertake, or countenance any such Lotteries, as have been sometimes practised in other places. And the danger which there is, lest the Lusts of men, once engaged in these Lotteries, proceed unto a multitude of other Disorders, to the ruin of their Employments and their Families, does further move us, to withhold our Approbation from them.    

AT. A General Meeting of MINISTERS FROM divers parts of the Province of the Massachusetts Bay; Assembled at Boston, May 27. 1697.  

[ The Following Instrument, was generally Signed; Which is here Inserted and Published, In Perpetuam Rei Memoriam.]   
WE Ministers of the Gospel, in the Churches of New-England, being made Sensible of the Tendencies, which there are among us, towards Deviations from the Good Order, wherein our Churches have according to the Word of the Lord Jesus Christ, been happily Established and Continued:  
Do here Declare and Subscribe, our full Purpose, by the Help of our Great Lord, to mentain in our several Places▪ the Purity, and Fellowship, and Liberties of our Churches, upon all choose Principles, which we apprehended Essential to the Congregational Church-Discipline, hitherto Pro●essed in these Churches. And, that we will in matters of Moment calling for it, mutually advice, and Assist, and harken to, each other in the Lord.  


Increase madder  
William Hubbard  
Charles Morton  
james Allen  
Samuel Torrep  
Samuel Willard  
Samuel Cheever  
Moses Fiske  
joseph Estabroo●t  
Iabez Fox  
jeremiah shepherd  
Thomas Clarlt  
Peter Thacher.  
&c. &c. &c. With many more.     
FINIS.  

ERRATA.  
page. 28. line 15. for reserved red referred. Pag. 43. 1. 12. f. Word r. Work.