. In those divinely qualified for the ministry, there are
diversities of gifts, though but one spirit. As the same food, though
abundantly wholesome and nourishing, is not equally suited to the taste,
appetite, and constitutions of different persons and nations; so the
same gifts in a candidate for the gospel ministry are not equally
adapted to every person and place. To secure edification there must
therefore be a choice of the gifts most suitable. And who fitter to make
it than those who are to enjoy the use thereof, if their senses be
exercised to discern good and evil? Can any man pretend to know better
what gifts suit the case of my soul than I do myself?

Those ignorant of the fundamental truths of Christianity; those
scandalous, profane deniers of the divine original of the Old and New
Testaments, or of any truth therein plainly revealed; those neglecters
of the public, private, and secret worship of God; those given to
cursing, swearing, Sabbath profanation, drunkenness, whoredom, or other
scandalous courses, are destitute of capacity and right to choose a
gospel minister. The ignorant are utterly incapable to judge of either
the preacher's matter or method. The openly wicked have their hatred of
Christ, and a faithful minister, marked in their forehead; neither are
such qualified to be visible members of the Christian Church. To admit
them therefore to choose a Christian pastor would be a method,
introducing ruin and we; a method equally absurd as for unfreemen to
choose the magistrates of a burgh: rather, equally absurd as if ignorant
babes, and our enemies the French, should be sustained electors of our
members of parliament and privy council.

Whether visible believers, adults, and having a life and conversation
becoming the gospel, have a right from God to choose their pastors and
other church officers, must now be examined.

All along from the Reformation it has been the avowed principle of
Scotch Presbyterians, that they have a divine warrant to choose their
own pastors and other ecclesiastic officers. The first book of
discipline, published A.D. 1560, declares the lawful calling of the
ministry to consist in the election of the people, the examination of
the ministry, and administration by both, and that no pastor should be
intruded on any particular kirk without their consent. Their second book
of discipline declares that the people's liberty of choosing church
officers continued till the Church was c