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.