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Solutions Manual to accompany Signals &
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Description:
For undergraduate-level courses in Signals and Systems.
This comprehensive exploration of signals and systems develops continuous-time
and discrete-time concepts/methods in parallel -- highlighting the similarities and
differences -- and features introductory treatments of the applications of these
basic methods in such areas as filtering, communication, sampling, discrete-time
processing of continuous-time signals, and feedback. Relatively self-contained,
the text assumes no prior experience with system analysis, convolution, Fourier
analysis, or Laplace and z-transforms.
FEATURES:
• Develops continuous-time and discrete-time concepts in parallel ―
highlighting the similarities and differences. E.g.:
•

o Ch. 1 on basic signals and system properties, Ch. 2 on linear time-

invariant systems, and Ch. 3 on Fourier series representation each
develop the continuous-time and discrete-time concepts in parallel.
o Ch. 9 on the Laplace Transform and Ch. 10 on the Z-transform deal
with the two domains separately, but often draw parallels between
results in the two domains.
• Introduces some of the important uses of the basic methods that are
developed ― e.g., filtering, communication, sampling, discrete-time
processing of continuous-time signals, and feedback.
• NEW―A companion book contains MATLAB-based computer exercises for
each topic.
 • NEW―Material on Fourier analysis has been reorganized significantly to
provide an easier path for the reader to master and appreciate the
importance of this topic. Now represented in four chapters, each of which
is far more streamlined and focused, introducing a smaller and more
cohesive set of topics.
• NEW―Frequency-domain filtering is introduced very early in the
development to provide a central and concrete illustration of why this topic
is important and to provide some intuition with a minimal amount of
mathematical preliminaries.
• NEW―Relocates coverage of Sampling before Communication. * Allows for
discussion of important forms of communication, namely those involving
discrete or digital signals, in which sampling concepts are intimately
involved.
• NEW―Chapter-end Problems
• They provide a better balance between exercises developing basic skills and
understanding ones that pursue more advanced problem-solving skills. The
new edition organizes chapter-end problems into four types of sections
which makes it easier for the reader to locate the problems that will best
serve their purposes; and provides two types of basic problems, ones with
answers (but not solutions); and ones with solutions to provide immediate
feedback, while attempting to master the material.

The four types of chapter-end problems are―

• Basic Problems with Answers.
• Basic Problems.
• Advanced Problems.
• Extension Problems.
• ISBN-10 : 0138147574
• ISBN-13 : 978-0138147570
Table contents:
1. Signals and Systems.

Continuous-Time and Discrete-Time Signals. Transformations of the Independent

Variable. Exponential and Sinusoidal Signals. The Unit Impulse and Unit Step
Functions. Continuous-Time and Discrete-Time Systems. Basic System Properties.

2. Linear Time-Invariant Systems.

Discrete-Time LTI Systems: The Convolution Sum. Continuous-Time LTI Systems:

The Convolution Integral. Properties of Linear Time-Invariant Systems. Causal LTI
Systems Described by Differential and Difference Equations. Singularity Functions.

3. Fourier Series Representation of Periodic Signals.

A Historical Perspective. The Response of LTI Systems to Complex Exponentials.

Fourier Series Representation of Continuous-Time Periodic Signals. Convergence
of the Fourier Series. Properties of Continuous-Time Fourier Series. Fourier Series
Representation of Discrete-Time Periodic Signals. Properties of Discrete-Time
Fourier Series. Fourier Series and LTI Systems. Filtering. Examples of Continuous-
Time Filters Described by Differential Equations. Examples of Discrete-Time Filters
Described by Difference Equations.

4. The Continuous-Time Fourier Transform.

Representation of Aperiodic Signals: The Continuous-Time Fourier Transform. The

Fourier Transform for Periodic Signals. Properties of the Continuous-Time Fourier
Transform. The Convolution Property. The Multiplication Property. Tables of
Fourier Properties and Basic Fourier Transform Pairs. Systems Characterized by
Linear Constant-Coefficient Differential Equations.
5. The Discrete-Time Fourier Transform.

Representation of Aperiodic Signals: The Discrete-Time Fourier Transform. The

Fourier Transform for Periodic Signals. Properties of the Discrete-Time Fourier
Transform. The Convolution Property. The Multiplication Property. Tables of
Fourier Transform Properties and Basic Fourier Transform Pairs. Duality. Systems
Characterized by Linear Constant-Coefficient Difference Equations.

6. Time- and Frequency Characterization of Signals and Systems.

The Magnitude-Phase Representation of the Fourier Transform. The Magnitude-

Phase Representation of the Frequency Response of LTI Systems. Time-Domain
Properties of Ideal Frequency-Selective Filters. Time- Domain and Frequency-
Domain Aspects of Nonideal Filters. First-Order and Second-Order Continuous-
Time Systems. First-Order and Second-Order Discrete-Time Systems. Examples of
Time- and Frequency-Domain Analysis of Systems.

7. Sampling.

Representation of a Continuous-Time Signal by Its Samples: The Sampling

Theorem. Reconstruction of a Signal from Its Samples Using Interpolation. The
Effect of Undersampling: Aliasing. Discrete-Time Processing of Continuous-Time
Signals. Sampling of Discrete-Time Signals.

8. Communication Systems.
Complex Exponential and Sinusoidal Amplitude Modulation. Demodulation for
Sinusoidal AM. Frequency-Division Multiplexing. Single-Sideband Sinusoidal
Amplitude Modulation. Amplitude Modulation with a Pulse-Train Carrier. Pulse-
Amplitude Modulation. Sinusoidal Frequency Modulation. Discrete-Time
Modulation.

9. The Laplace Transform.

The Laplace Transform. The Region of Convergence for Laplace Transforms. The
Inverse Laplace Transform. Geometric Evaluation of the Fourier Transform from
the Pole-Zero Plot. Properties of the Laplace Transform. Some Laplace Transform
Pairs. Analysis and Characterization of LTI Systems Using the Laplace Transform.
System Function Algebra and Block Diagram Representations. The Unilateral
Laplace Transform.

10. The Z-Transform.

The z-Transform. The Region of Convergence for the z-Transform. The Inverse z-
Transform. Geometric Evaluation of the Fourier Transform from the Pole-Zero
Plot. Properties of the z-Transform. Some Common z-Transform Pairs. Analysis
and Characterization of LTI Systems Using z-Transforms. System Function Algebra
and Block Diagram Representations. The Unilateral z-Transforms.

11. Linear Feedback Systems.

Linear Feedback Systems. Some Applications and Consequences of Feedback.

Root-Locus Analysis of Linear Feedback Systems. The Nyquist Stability Criterion.
Gain and Phase Margins.
Appendix: Partial-Fraction Expansion.

Bibliography.

Answers.

Index.
 Another Random Document on
Scribd Without Any Related Topics
 [80] i. e. National.

§. VI. But the Popish Errors concerning the A Popish, corrupt

Ministry all Evils
Ministry, which they have retained, are most of all follow.
to be regretted, by which chiefly the Life and
Power of Christianity is barred out among them, and they kept in
Death, Barrenness and Dryness: There being nothing more hurtful
than an Error in this Respect. For where a false and Like People, like
corrupt Ministry entereth, all Manner of other Evils Priest. Hosea 4. 9.
follow upon it, according to that Scripture Adage,
Like People, like Priest: For by their Influence, instead of ministering
Life and Righteousness, they minister Death and Iniquity. The whole
Backslidings of the Jewish Congregation of old are hereto ascribed:
The Leaders of my People have caused them to err. The whole
Writings of the Prophets are full of such Complaints; and for this
Cause, under the New Testament, we are so often warned and
guarded to beware of false Prophets, and false Teachers, &c. What
may be thought then, where all, as to this, is out of Order; where
both the Foundation, Call, Qualifications, Maintenance, and whole
Discipline are different from and opposite to the Ministry of the
Primitive Church; yea, and necessarily tend to the Shutting out of a
Spiritual Ministry, and the bringing in and establishing of a Carnal?
This shall appear by Parts.

§. VII. That then which comes first to be Quest. 1.

questioned in this Matter, is concerning the Call of a Minister; to wit,
What maketh, or how cometh a Man to be, a Minister, Pastor, or
Teacher in the Church of Christ?
We answer; By the inward Power and Virtue of the Answ.
Spirit of God. For, as saith our Proposition, Having
The Call of a
received the true Knowledge of Things spiritual by Minister and
the Spirit of God, without which they cannot be wherein it
known, and being by the same in Measure purified consisteth.

and sanctified, he comes thereby to be called and moved to minister

to others; being able to speak, from a living Experience, of what he
himself is a Witness; and therefore knowing the Terror of the Lord,
he is fit to persuade Men, &c. 2 Cor. v. 11. and his Words and
Ministry, proceeding from the inward Power and Virtue, reach to the
Heart of his Hearers, and make them approve of him, and be subject
unto him. Our Adversaries are forced to confess, Object.
that this were indeed desirable and best; but this
they will not have to be absolutely necessary. I shall first prove the
Necessity of it, and then shew how much they err in that which they
make more necessary than this divine and heavenly Call.
First, That which is necessary to make a Man a Arg.
Christian, so as without it he cannot be truly one,
1. The Necessity
must be much more necessary to make a Man a of an inward Call
Minister of Christianity; seeing the one is a Degree to make a Man a
above the other, and has it included in it: Nothing Christian.

less than he that supposeth a Master, supposeth him first to have

attained the Knowledge and Capacity of a Scholar. They that are not
Christians, cannot be Teachers and Ministers among Christians.
But this inward Call, Power and Virtue of the Spirit of God, is
necessary to make a Man a Christian; as we have abundantly proved
before in the second Proposition, according to these Scriptures, He
that hath not the Spirit of Christ, is none of his. As many as are led
by the Spirit of God, are the Sons of God:
Therefore this Call, Moving and Drawing of the Spirit, must be much
more necessary to make a Man a Minister.
Secondly, All Ministers of the New Testament ought 2. The Ministry of
to be Ministers of the Spirit, and not of the Letter, the Spirit requires
according to that of 2 Cor. iii. 6. and as the old the Operation and
Testimony of the
Latin hath it, Not by the Letter, but by the Spirit: Spirit.
But how can a Man be a Minister of the Spirit, who
is not inwardly called by it, and who looks not upon the Operation
and Testimony of the Spirit as essential to his Call? As he could not
be a Minister of the Letter who had thence no Ground for his Call,
yea, who was altogether a Stranger to and unacquainted with it, so
neither can he be a Minister of the Spirit who is a Stranger to it, and
unacquainted with the Motions thereof, and knows it not to draw,
act, and move him, and go before him in the Work of the Ministry. I
would willingly know, how those that take upon them to be Ministers
(as they suppose) of the Gospel, merely from an outward Vocation,
without so much as being any ways sensible of the Work of the
Spirit, or any inward Call therefrom, can either satisfy themselves or
others that they are Ministers of the Spirit, or wherein they differ
from the Ministers of the Letter? For,
Thirdly, If this inward Call, or Testimony of the 3. Under the Law
Spirit, were not essential and necessary to a the People
Minister, then the Ministry of the New Testament needed not to
doubt, who
would not only be no ways preferable to, but in should be Priests
divers Respects far worse than that of the Law. For and Ministers.
under the Law there was a certain Tribe allotted for
the Ministry, and of that Tribe certain Families set apart for the
Priesthood and other Offices, by the immediate Command of God to
Moses; so that the People needed not be in any Doubt who should
be Priests and Ministers of the holy Things: Yea, and besides this,
God called forth, by the immediate Testimony of his Spirit, several at
divers Times to teach, instruct, and reprove his People, as Samuel,
Nathan, Elias, Elisha, Jeremiah, Amos, and many more of the
Prophets: But now under the New Covenant, where the Ministry
ought to be more spiritual, the Way more certain, and the Access
more easy unto the Lord, our Adversaries, by denying the Necessity
of this inward and spiritual Vocation, make it quite otherways. For
there being now no certain Family or Tribe to which the Ministry is
limited, we are left in Uncertainty, to choose and have Pastors at a
Venture, without any certain Assent of the Will of God; having
neither an outward Rule nor Certainty in this Affair to walk by: For
that the Scripture cannot give any certain Rule in this Matter, hath in
the third Proposition concerning it been already shewn.
Fourthly, Christ proclaims them all [81]Thieves and 4. Christ the Door.
Robbers, that enter not by him the Door into the
Sheepfold, but climb up some other Way; whom the Sheep ought
not to hear: But such as come in without the Call, Movings, and
Leadings of the Spirit of Christ, wherewith he leads his Children into
all Truth, come in certainly not by Christ, who is the Door, but some
other Way, and therefore are not true Shepherds.
[81] John 10. 1.

§. VIII. To all this they object the Succession of Succession

pleaded by the
the Church; alleging, That since Christ gave a Call false Church from
to his Apostles and Disciples, they have conveyed Christ and his
that Call to their Successors, having Power to Apostles.
ordain Pastors and Teachers; by which Power the Authority of
ordaining and making Ministers and Pastors is successively conveyed
to us; so that such, who are ordained and called by the Pastors of
the Church, are therefore true and lawful Ministers; and others, who
are not so called, are to be accounted but Intruders. Hereunto also
some Protestants add a Necessity, though they make it not a Thing
essential; That besides this Calling of the Church, every one, being
called, ought to have the inward Call of the Spirit, inclining him so
chosen to his Work: But this they say is subjective and not objective;
of which before.
As to what is subjoined of the inward Call of the Answ.
Spirit, in that they make it not essential to a true
Call, but a Supererogation as it were, it sheweth how little they set
by it: Since those they admit to the Ministry are not so much as
questioned in their Trials, whether they have this or not. Yet, in that
it hath been often mentioned, especially by the Primitive Protestants
in their Treatises on this Subject, it sheweth how much they were
secretly convinced in their Minds, that this inward Call of the Spirit
was most excellent, and preferable to any other; The Call of the
and therefore in the most noble and heroic Acts of Spirit preferred to
the Reformation, they laid Claim unto it; so that any other by
Primitive
many of the Primitive Protestants did not scruple Protestants.
both to despise and disown this outward [82] Call,
when urged by the Papists against them. But now Modern
Protestants, having gone from the Testimony of the Protestants
Spirit, plead for the same Succession; and being
pressed (by those whom God now raiseth up by his denying the Call
of the Spirit.
Spirit to reform those Abuses that are among
them) with the Example of their Forefathers Practice against Rome,
they are not at all ashamed utterly to deny that their Fathers were
called to their Work by the inward and immediate Vocation of the
Spirit; clothing themselves with that Call, which they say their
Forefathers had, as Pastors of the Roman Church. For thus (not to
go further) affirmeth Nicolaus Arnoldus,[83] in a Pamphlet written
against the same Propositions, called, A Theologick Exercitation,
Sect. 40. averring, That they pretended not to an immediate Act of
the Holy Spirit; but reformed by the Virtue of the ordinary Vocation
which they had in the Church, as it then was, to wit, that of Rome,
&c.
[82] Succession.
[83] Who gives himself out Doctor and Professor of Sacred
Theology at Franequer.

§. IX. Many Absurdities do Protestants fall into, Absurdities

Protestants fall
by deriving their Ministry thus through the Church into, by deriving
of Rome. As, First, They must acknowledge her to their Ministry
be a true Church of Christ, though only erroneous through the
Church of Rome.
in some Things; which contradicts their Forefathers
so frequently, and yet truly, calling her Antichrist. Secondly, They
must needs acknowledge, that the Priests and Bishops of the Romish
Church are true Ministers and Pastors of the Church of Christ, as to
the essential Part; else they could not be fit Subjects for that Power
and Authority to have resided in; neither could they have been
Vessels capable to receive that Power, and again transmit it to their
Successors. Thirdly, It would follow from this, that the Priests and
Bishops of the Romish Church are yet really true Pastors and
Teachers: For if Protestant Ministers have no Authority but what they
received from them, and since the Church of Rome is the same she
was at that Time of the Reformation in Doctrine and Manners, and
she has the same Power now she had then, and if the Power lie in
the Succession, then these Priests of the Romish Church now, which
derive their Ordination from those Bishops that ordained the first
Reformers, have the same Authority which the Successors of the
Reformed have, and consequently are no less Ministers of the
Church than they are. But how will this agree with that Opinion
which the Primitive Protestants had of the Romish Priests and
Clergy, to whom Luther did not only deny any Power or Authority,
but contrary-wise affirmed, That it was wickedly done of them, to
assume to themselves only this Authority to teach, and be Priests
and Ministers, &c. For he himself affirmed, That Luther affirmed,
every good Christian (not only Men, but even that a Woman
Women also) is a Preacher. might be a
Preacher.
§. X. But against this vain Succession, as
asserted either by the Papists or Protestants as a The pretended
necessary Thing to the Call of a Minister, I answer; Succession of
That such as plead for it, as a sufficient or Papists and
Protestants
necessary Thing to the Call of a Minister, do explained.
thereby sufficiently declare their Ignorance of the
Nature of Christianity, and how much they are Strangers to the Life
and Power of a Christian Ministry, which is not entailed to
Succession, as an outward Inheritance; and herein, as hath been
often before observed, they not only make the Gospel not better
than the Law, but even far short of it. For Jesus Christ, as he
regardeth not any distinct particular Family or Nation in the
gathering of his Children; but only such as are joined to and
leavened with his own pure and righteous Seed, so neither regards
he a bare outward Succession, where his pure, immaculate, and
righteous Life is wanting; for that were all one. He took not the
Nations into the New Covenant, that he might suffer them to fall into
the old Errors of the Jews, or to approve them in their Errors, but
that he might gather unto himself a pure People out of the Earth.
Now this was the great Error of the Jews, to think they were the
Church and People of God, because they could derive their outward
Succession from Abraham; whereby they reckoned The Jews Error of
themselves the Children of God, as being the Abraham’s
Offspring of Abraham, who was the Father of the
Faithful. But how severely doth the Scripture outward
Succession.
rebuke this vain and frivolous Pretence? Telling
them, That God is able of the Stones to raise Children unto
Abraham; and that not the outward Seed, but those that were found
in the Faith of Abraham, are the true Children of faithful Abraham.
Far less then can this Pretence hold among Christians, seeing Christ
rejects all outward Affinity of that Kind: [84]These, saith he, are my
Mother, Brethren and Sisters, who do the Will of my Father which is
in Heaven: And again; He looked round about him, and said, Who
shall do the Will of God, these, saith he, are my Brethren. So then,
such as do not the Commands of Christ, are not found clothed with
his Righteousness, are not his Disciples; and that which a Man hath
not, he cannot give to another: And it is clear, that no Man nor
Church, though truly called of God, and as such having the Authority
of a Church and Minister, can any longer retain that Authority, than
they retain the Power, Life, and Righteousness of Christianity; for the
Form is entailed to the Power and Substance, and not the Substance
to the Form. So that when a Man ceaseth inwardly The Form of
in his Heart to be a Christian (where his Christianity Godliness is
must lie) by turning to Satan, and becoming a entailed to the
Power and
Reprobate, he is no more a Christian, though he Substance, and
retain the Name and Form, than a dead Man is a not the Substance
Man, though he hath the Image and to the Form.

Representation of one, or than the Picture or Statue of a Man is a

Man: And though a dead Man may serve to a Painter to retain some
imperfect Representation of the Man, that once was alive, and so
one Picture may serve to make another by, yet none of those can
serve to make a true living Man again, neither can they convey the
Life and Spirit of the Man; it must be God, that made the Man at
first, that alone can revive him. As Death then Succession
makes such Interruption of an outward natural interrupted.
Succession, that no Art nor outward Form can
uphold, and as a dead Man, after he is dead, can have no Issue,
neither can dead Images of Men make living Men: So that it is the
Living that are only capable to succeed one another; and such as
die, so soon as they die cease to succeed, or to transmit Succession.
So it is in spiritual Things; it is the Life of Christianity, taking Place in
the Heart, that makes a Christian; and so it is a The Living
Number of such, being alive, joined together in the Members make
Life of Christianity, that make a Church of Christ; the Church: Life
lost, the Church is
and it is all those that are thus alive and ceased.
quickened, considered together, that make the
Catholick Church of Christ: Therefore when this Life ceaseth in one,
then that one ceaseth to be a Christian; and all Power, Virtue, and
Authority, which he had as a Christian, ceaseth with it; so that if he
hath been a Minister or Teacher, he ceaseth to be so any more: And
though he retain the Form, and hold to the Authority in Words, yet
that signifies no more, nor is it of any more real Virtue and Authority,
than the mere Image of a dead Man. And as this is Judas fell from his
most agreeable to Reason, so it is to the Scripture’s Ministry by
Testimony; for it is said of Judas, Acts i. 25. That Transgression.

Judas fell from his Ministry and Apostleship by Transgression; so his

Transgression caused him to cease to be an Apostle any more:
Whereas, had the Apostleship been entailed to his Person, so that
Transgression could not cause him to lose it, until he had been
formally degraded by the Church (which Judas never was so long as
he lived) Judas had been as really an Apostle, after he betrayed
Christ, as before. And as it is of one, so of many, yea, of a whole
Church: For seeing nothing makes a Man truly a Christian, but the
Life of Christianity inwardly ruling in his Heart; so nothing makes a
Church, but the gathering of several true Christians into one Body.
Now where all these Members lose this Life, there the Church
ceaseth to be, though they still uphold the Form, and retain the
Name: For when that which made them a Church, and for which
they were a Church, ceaseth, then they cease also to be a Church:
And therefore the Spirit, speaking to the Church of Laodicea,
because of her Lukewarmness, Rev. iii. 16. threateneth to spue her
out of his Mouth. Now, suppose the Church of The
Laodicea had continued in that Lukewarmness, and Lukewarmness of
had come under that Condemnation and the Church of
Laodicea.
Judgment, though she had retained the Name and
Form of a Church, and had had her Pastors and Ministers, as no
Doubt she had at that Time, yet surely she had been no true Church
of Christ, nor had the Authority of her Pastors and Teachers been to
be regarded, because of an outward Succession, though perhaps
some of them had it immediately from the Apostles. From all which I
infer, That since the Authority of the Christian Church and her
Pastors is always united, and never separated from the inward
Power, Virtue, and righteous Life of Christianity; where this ceaseth,
that ceaseth also. But our Adversaries acknowledge, That many, if
not most of those, by and through whom they derive this Authority,
were altogether destitute of this Life and Virtue of Christianity:
Therefore they could neither receive, have, nor transmit any
Christian Authority.
[84] Mat. 12. 48. &c. Mark 3. 33. &c.
But if it be objected, That though the Generality of Object.
the Bishops and Priests of the Church of Rome,
during the Apostasy, were such wicked Men; yet Protestants affirm,
and thou thyself seemest to acknowledge, that there were some
good Men among them, whom the Lord regarded, and who were
true Members of the Catholick Church of Christ; might not they then
have transmitted this Authority?
I answer, This saith nothing; in respect Protestants Answ.
do not at all lay Claim to their Ministry, as
The Protestants
transmitted to them by a direct Line of good Men; plead for a
which they can never shew, nor yet pretend to: But Succession
generally place this Succession as inherent in the inherent.
whole Pastors of the Apostate Church. Neither do they plead their
Call to be good and valid, because they can derive it through a Line
of good Men, separate and observably distinguishable from the rest
of the Bishops and Clergy of the Romish Church; but they derive it
as an Authority residing in the Whole: For they think it Heresy, to
judge that the Quality or Condition of the Administrator doth any
Ways invalidate or prejudice his Work.
This vain and pretended Succession not only militates against, and
fights with the very manifest Purpose and Intent of Christ in the
gathering and calling of his Church, but makes him (so to speak)
more blind and less prudent than natural Men are in conveying and
establishing their outward Inheritances. For where An Estate void of
an Estate is entailed to a certain Name and Family, Heirship devolves
when that Family weareth out, and there is no to the Prince,
none claims it,
lawful Successor found of it, that can make a just but whom he sees
Title appear, as being really of Blood and Affinity to meet to give it:
the Family; it is not lawful for any one of another So the Heirship of
Life is enjoyed
Race or Blood, because he assumes the Name or from Christ, the
Arms of that Family, to possess the Estate, and true Heir.
claim the Superiorities and Privileges of the Family:
But by the Law of Nations the Inheritance devolves into the Prince,
as being Ultimus Hæres; and so he giveth it again immediately to
whom he sees meet, and makes them bear the Name and Arms of
the Family, who then are entitled to the Privileges and Revenues
thereof. So in like Manner, the true Name and Title of a Christian, by
which he hath Right to the heavenly Inheritance, and is a Member of
Jesus Christ, is inward Righteousness and Holiness, and the Mind
redeemed from the Vanities, Lusts, and Iniquities of this World; and
a Gathering or Company, made up of such Members, makes a
Church. Where this is lost, the Title is lost; and so the true Seed, to
which the Promise is, and to which the Inheritance is due, becomes
extinguished in them, and they become dead as to it: And so it
retires, and devolves itself again into Christ, who is the righteous
Heir of Life; and he gives the Title and true Right again immediately
to whom it pleaseth him, even to as many as being turned to his
pure Light in their Consciences, come again to walk in his righteous
and innocent Life, and so become true Members of his Body, which
is the Church. So the Authority, Power and Heirship are not annexed
to Persons, as they bear the mere Names, or retain a Form, holding
the bare Shell or Shadow of Christianity; but the Promise is to Christ,
and to the Seed, in whom the Authority is inherent, and in as many
as are one with him, and united unto him by Purity and Holiness,
and by the inward Renovation and Regeneration of their Minds.
Moreover, this pretended Succession is contrary to Scripture
Definitions, and the Nature of the Church of Christ, and of the true
Members. For, First, The Church is the House of I. The House of
God, the Pillar and Ground of Truth, 1 Tim. iii. 15. God is no polluted
But according to this Doctrine, the House of God is Nest; no Atheist
nor Pretender can
a polluted Nest of all Sort of Wickedness and rest there.
Abominations, made up of the most ugly, defiled,
and perverse Stones that are in the Earth; where the Devil rules in
all Manner of Unrighteousness. For so our Adversaries confess, and
History informs, the Church of Rome to have been, as some of their
Historians acknowledge; and if that be truly the House of God, what
may we call the House of Satan? Or may we call it therefore the
House of God, notwithstanding all this Impiety, because they had a
bare Form, and that vitiated many Ways also; and because they
pretended to the Name of Christianity, though they were
Antichristian, Devilish, and Atheistical in their whole Practice and
Spirit, and also in many of their Principles? Would not this infer yet a
greater Absurdity, as if they had been something to be accounted of,
because of their Hypocrisy and Deceit, and false Pretences? Whereas
the Scripture looks upon that as an Aggravation of Guilt, and calls it
Blasphemy, Rev. ii. 9. Of two wicked Men, he is most to be
abhorred, who covereth his Wickedness with a vain Pretence of God
and Righteousness: Even so these abominable Beasts, and fearful
Monsters, who looked upon themselves to be Bishops in the
Apostate Church, were never a Whit the better, that they falsely
pretended to be the Successors of the holy Apostles; unless to lie be
commendable, and that Hypocrisy be the Way to Heaven. Yea, were
not this to fall into that Evil condemned among the Jews, Jer. vii. 4.
Trust ye not in lying Words, saying, The Temple of the Lord, the
Temple of the Lord, the Temple of the Lord are these; throughly
amend your Ways, &c. as if such outward Names and Things were
the Thing the Lord regarded, and not inward Holiness? Or can that
then be the Pillar and Ground of Truth, which is the very Sink and Pit
of Wickedness, from which so much Error, Superstition, Idolatry, and
all Abomination spring? Can there be any Thing more contrary both
to Scripture and Reason?
Secondly, The Church is defined to be the Kingdom II. Christ is the
of the dear Son of God, into which the Saints are Head, his Body
translated, being delivered from the Power of undefiled.

Darkness. It is called the Body of Christ, which from him by Joints

and Bands having Nourishment ministered and knit together,
increaseth with the Increase of God, Col. ii. 19. But can such
Members, such a Gathering as we have demonstrated that Church
and Members to be, among whom they allege their pretended
Authority to have been preserved, and through which they derive
their Call; can such, I say, be the Body of Christ, or Members
thereof? Or is Christ the Head of such a corrupt, dead, dark,
abominable stinking Carcase? If so, then might we not as well affirm
against the Apostle, 2 Cor. vi. 14. That What Fellowship
Righteousness hath Fellowship with hath Christ with
Unrighteousness, that Light hath Communion with Belial?

Darkness, that Christ hath Concord with Belial, that a Believer hath
Part with an Infidel, and that the Temple of God hath Agreement
with Idols? Moreover no Man is called the Temple of God, nor of the
Holy Ghost, but as his Vessel is purified, and so be fitted and
prepared for God to dwell in; and many thus fitted by Christ become
his Body, in and among whom he dwells and walks, according as it is
written, I will dwell in them, and walk in them, and I will be their
God, and they shall be my People. It is therefore that we may
become the Temple of Christ and People of God, that the Apostle in
the following Verse exhorts, saying out of the Prophet, [85]Wherefore
come out from among them, and be ye separate, saith the Lord, and
touch not the unclean Thing, and I will receive you; and I will be a
Father unto you, and ye shall be my Sons and Daughters, saith the
Lord Almighty. But to what Purpose is all this Exhortation? And why
should we separate from the Unclean, if a mere outward Profession
and Name be enough to make the true Church; and if the Unclean
and Polluted were both the Church and lawful Successors of the
Apostles, inheriting their Authority, and transmitting it to others?
Yea, how can the Church be the Kingdom of the Son of God, as
contra-distinguished from the Kingdom and Power of Darkness? And
what Need, yea, what Possibility of being translated out of the one
into the other, if those that make up the Kingdom and Power of
Darkness be real Members of the true Church of Christ; and not
simply Members only, but the very Pastors and Teachers of it? But
how do they increase in the Increase of God, and receive spiritual
Nourishment from Christ the Head, that are Enemies of him in their
Hearts by wicked Works, and openly go into Perdition? Verily as no
metaphysical and nice Distinctions, that though Priests frivolous
they were practically as to their own private States Distinction of
Enemies to God and Christ, and so Servants of Enemies to God
by Practice, and
Satan; yet they were, by Virtue of their Office, Members of his
Members and Ministers of the Church, and so able Church by Office.
to transmit the Succession; I say, as such invented
and frivolous Distinctions will not please the Lord God, neither will
he be deluded by such, nor make up the glorious Body of his Church
with such mere outside hypocritical Shews, nor be beholden to such
painted Sepulchres to be Members of his Body, which is found, pure,
and undefiled, and therefore he needs not such false and corrupt
Members to make up the Defects of it; so neither will such
Distinctions satisfy truly tender and Christian Consciences; especially
considering the Apostle is so far from desiring us to regard this, that
we are expresly commanded to turn away from such as have a Form
of Godliness, but deny the Power of it. For we may well object
against these, as the poor Man did against the proud Prelate, that
went about to cover his vain and unchristian-like Sumptuousness, by
distinguishing that it was not as Bishop but as Prince he had all that
Splendor. To which the poor Rustic wisely is said to The Answer of a
have answered, When the Prince goeth to Hell, poor Rustick to a
what shall become of the Prelate? And indeed this proud Prelate.

were to suppose the Body of Christ to be defective, and that to fill

up these defective Places, he puts counterfeit and dead Stuff instead
of real living Members; like such as lose their Eyes, Arms, or Legs,
who make counterfeit ones of Wood or Glass instead of them. But
we cannot think so of Christ, neither can we believe, for the Reasons
above adduced, that either we are to account, or that Christ doth
account, any Man or Men a Whit the more Members of his Body,
because though they be really wicked, they hypocritically and
deceitfully clothe themselves with his Name, and pretend to it; for
this is contrary to his own Doctrine, where he saith expresly, John
xv. 1, 2, 3, 4, 5, 6, &c. That he is the Vine, and his Disciples are the
Branches; that except they abide in him, they cannot bear Fruit; and
if they be unfruitful, they shall be cast forth as a Branch, and wither.
Now I suppose these cut and withered Branches A withered Branch
are no more true Branches nor Members of the can draw no
Vine; they can no more draw Sap nor Nourishment Nourishment, so
has no Life nor
from it, after that they are cut off, and so have no Virtue.
more Virtue, Sap, nor Life: What have they then to
boast or glory of any Authority, seeing they want that Life, Virtue,
and Nourishment from which all Authority comes? So such Members
of Christ as are become dead to him through Unrighteousness, and
so derive no more Virtue nor Life from him, are cut off by their Sins,
and wither, and have no longer any true or real Authority, and their
boasting of any is but an Aggravation of their Iniquity by Hypocrisy
and Deceit. But further, would not this make Christ’s Body a mere
Shadow and Phantasm? Yea, would it not make him the Head of a
lifeless, rotten, stinking Carcase, having only some little outward
false Shew, while inwardly full of Rottenness and Dirt? And what a
Monster would these Men make of Christ’s Body, by A living Head
assigning it a real, pure, living, quick Head, full of upon a lifeless
Virtue and Life, and yet tied to such a dead lifeless Body, what a
Monster would
Body as we have already described these Members that be?
to be, which they allege to have been the Church
of Christ? Again, the Members of the Church of Christ are specified
by this Definition, to wit, as being the sanctified in Christ Jesus, 1
Cor. i. 2. But this Notion of Succession supposeth not only some
unsanctified Members to be of the Church of Christ, but even the
Whole to consist of unsanctified Members; yea, that such as were
professed Necromancers and open Servants of Satan were the true
Successors of the Apostles, and in whom the Apostolick Authority
resided, these being the Vessels through whom this Succession is
transmitted; though many of them, as all Protestants and also some
Papists confess, attained these Offices in the (so called) Church not
only by such Means as Simon Magus sought it, but by much worse,
even by Witchcraft, Traditions, Money, Treachery, and Murder, which
Platina himself confesseth[86] of divers Bishops of Rome.
[85] 2 Cor. 6. 17, 18.
[86] In the Life of Benedict 4. of John 16. of Sylvester 3. of
Boniface 8. of Steph. 6. of Joan 8. Also Onuphrius’s Annotations
upon this Papess (or Popess) towards the End.

§. XI. But such as object not this Succession of the Church, which
yet most Protestants begin now to do, distinguish in this Matter,
affirming, That in a great Apostasy, such as was that of the Church
of Rome, God may raise up some singularly by his Spirit, who from
the Testimony of the Scriptures perceiving the Errors into which such
as bear the Name of Christians are fallen, may instruct and teach
them, and then become authorized by the People’s joining with and
accepting of their Ministry only. Most of them also will affirm, That
the Spirit herein is subjective, and not objective.
But they say, That where a Church is reformed Object.
(such as they pretend the Protestant Churches are)
there an Ordinary orderly Call is necessary; and that of the Spirit, as
extraordinary, is not to be sought after: Alleging, that Res aliter se
habet in ecclesiâ constituendâ, quàm in ecclesiâ constitutâ; that is,
There is a Difference in the constituting of a Church, and after it is
constituted.
I answer, This Objection as to us saith nothing, Answ.
seeing we accuse, and are ready from the
A Difference
Scriptures to prove the Protestants guilty of gross objected between
Errors, and needing Reformation, as well as they Constituting a
did and do the Papists; and therefore we may Church and one
as Constituted.
justly lay Claim, if we would, to the same
extraordinary Call, having the same Reason for it, and as good
Evidence to prove ours as they had for theirs. As for that Maxim, viz.
That the Case is different in constituting a Church, and a Church
constituted, I do not deny it; and therefore there may be a greater
Measure of Power required to the one than to the other, and God in
his Wisdom distributes the same as he sees meet; but that the same
immediate Assistance of the Spirit is not necessary for Ministers in a
gathered Church as well as in gathering one, I see no solid Reason
alleged for it: For surely Christ’s Promise was to be with his Children
to the End of the World, and they need him no less to preserve and
guide his Church and Children than to gather and beget them.
Nature taught the Gentiles this Maxim,
Non minor est virtus, quam quærere, parta tueri.
To defend what we attain, requires no less Strength than what is
necessary to acquire it.
For it is by this inward and immediate Operation of the Spirit, which
Christ hath promised to lead his Children with into all Truth, and to
teach them all Things, that Christians are to be led in all Steps, as
well last as first, which relate to God’s Glory and their own Salvation,
as we have heretofore sufficiently proved, and therefore need not
now repeat it. And truly this Device of Satan, It is a Device of
whereby he has got People to put the immediate Satan for Men to
Guidings and Leadings of God’s Spirit as an put the Spirit’s
Leadings far off to
extraordinary Thing afar off, which their former Times.
Forefathers had, but which they now are neither to
wait for nor expect, is a great Cause of the growing Apostasy upon
the many gathered Churches, and is one great Reason why a dry,
dead, barren, lifeless, spiritless Ministry, which leavens the People
into the same Death, doth so much abound, and is so much
overspreading even the Protestant Nations, that their Preaching and
Worships, as well as their whole Conversation, is not to be discerned
from Popish by any fresh living Zeal, or lively Power of the Spirit
accompanying it, but merely by the Difference of some Notions and
Opinions.
§. XII. Some unwise and unwary Protestants do Object.
sometimes object to us, That if we have such an immediate Call as
we lay Claim to, we ought to confirm it by Miracles.
But this being an Objection once and again urged Answ.
against the Primitive Protestants by the Papists, we
need but in short return the Answer to it that they did to the Papists,
to wit, That we need not Miracles, because we Whether Miracles
preach no new Gospel, but that which is already be now necessary
confirmed by all the Miracles of Christ and his to confirm the
Gospel?
Apostles; and that we offer nothing but that which
we are ready and able to confirm by the Testimony of the Scriptures,
which both already acknowledge to be true: And John Baptist and
that John the Baptist and divers of the Prophets did divers Prophets
none that we hear of, and yet were both did none.

immediately and extraordinarily sent. This is the common Protestant

Answer, therefore may suffice in this Place; though, if Need were, I
could say more to this Purpose, but that I study Brevity.
§. XIII. There is also another Sort of The Constitution
of the
Protestants, to wit, the English Independents, who Independent
differing from the Calvinistical Presbyterians, and Church.
denying the Necessity of this Succession, or the
Authority of any National Church, take another Way; affirming, That
such as have the Benefit of the Scriptures, any Company of People
agreeing in the Principles of Truth as they find them here declared,
may constitute among themselves a Church, without the Authority of
any other, and may choose to themselves a Pastor, who by the
Church thus constituted and consenting, is authorized, requiring only
the Assistance and Concurrence of the Pastors of the neighbouring
Churches, if any such there be; not so much as absolutely necessary
to authorize, as decent for Order’s Sake. Also they Gifted Brethren.
go so far as to affirm, That in a Church so
constituted, any gifted Brother, as they call them, if he find himself
qualified thereto, may instruct, exhort, and preach in the Church;
though, as not having the Pastoral Office, he cannot administer
those which they call their Sacraments.
To this I answer, That this was a good Step out of the Babylonish
Darkness, and no Doubt did proceed from a real Discovery of the
Truth, and from the Sense of a great Abuse of the promiscuous
National Gatherings. Also this Preaching of the gifted Brethren, as
they called them, did proceed at first from certain lively Touches and
Movings of the Spirit of God upon many; but alas! Their Loss and
because they went not forward, that is much Decay.
decayed among them; and the Motions of God’s
Spirit begin to be denied and rejected among them now, as much as
by others.
But as to their pretended Call from the Scripture, I The Scriptures
answer, The Scripture gives a mere Declaration of give no Call to
true Things, but no Call to particular Persons; so Persons
Individual.
that though I believe the Things there written to be
true, and deny the Errors which I find there testified against, yet as
to those Things which may be my particular Duty, I am still to seek;
and therefore I can never be resolved in the Scripture whether I
(such a one by Name) ought to be a Minister? And for the resolving
this Doubt I must needs recur to the inward and immediate
Testimony of the Spirit, as in the Proposition concerning the
Scriptures is shewn more at large.
§. XIV. From all this then we do firmly conclude, that not only in
a general Apostasy it is needful Men be extraordinarily called, and
raised up by the Spirit of God, but that even when several
Assemblies or Churches are gathered by the Power of God, not only
into the Belief of the Principles of Truth, so as to deny Errors and
Heresies, but also into the Life, Spirit, and Power of Christianity, so
as to be the Body and House of Christ indeed, and a fit Spouse for
him, that he who gathers them doth also, for the True Ministers
preserving them in a lively, fresh, and powerful Qualifications, Call
Condition, raise up and move among them by the and Title.

inward immediate Operation of his own Spirit, Ministers and

Teachers, to instruct and teach, and watch over them, who being
thus called, are manifest in the Hearts of their Brethren, and their
Call is thus verified in them, who by the feeling of that Life and
Power that passeth through them, being inwardly builded up by
them daily in the most holy Faith, become the Seals of their
Apostleship. And this is answerable to another Saying of the same
Apostle Paul, 2 Cor. xiii. 3. Since ye seek a Proof of Their laying on of
Christ’s Speaking in me, which to you-wards is not Hands a Mock to
weak, but is mighty in you. So this is that which God and Man; a
keeping the
gives a true substantial Call and Title to a Minister, Shadow, whilst
whereby he is a real Successor of the Virtue, Life, the Substance is
and Power that was in the Apostles, and not of the wanting.

bare Name: And to such Ministers we think the outward Ceremony

of Ordination; or laying on of Hands not necessary, neither can we
see the Use of it, seeing our Adversaries who use it acknowledge
that the Virtue and Power of communicating the Holy Ghost by it is
ceased among them. And is it not then foolish and ridiculous for
them, by an apish Imitation, to keep up the Shadow, where the
Substance is wanting? And may not they by the same Rule, where
they see blind and lame Men, in Imitation of Christ and his Apostles,
bid them see and walk? Yea, is it not in them a Mocking of God and
Men, to put on their Hands, and bid them receive the Holy Ghost,
while they believe the Thing impossible, and confess that that
Ceremony hath no real Effect? Having thus far spoken of the Call, I
shall proceed next to treat of the Qualifications and Work of a true
Minister.
§. XV. As I have placed the true Call of a Quest. 2. The
Qualification of a
Minister in the Motion of this Holy Spirit, so is the Minister.
Power, Life, and Virtue thereof, and the pure Grace
of God that comes therefrom, the chief and most necessary
Qualification, without which he can no Ways perform his Duty,
neither acceptably to God nor beneficially to Men. Philosophy and
Our Adversaries in this Case affirm, that three School-Divinity
Things go to the making up of a Minister, viz. 1. will never make a
Gospel Minister.
Natural Parts, that he be not a Fool. 2. Acquired
Parts, that he be learned in the Languages, in Philosophy and School
Divinity. 3. The Grace of God.
The two first they reckon necessary to the Being of a Minister, so as
a Man cannot be one without them; the Third they say goeth to the
Well-being of one, but not to the Being; so that a Man may truly be
a lawful Minister without it, and ought to be heard and received as
such. But we, supposing a natural Capacity, that one be not an
Ideot, judge the Grace of God indispensibly necessary to the very
Being of a Minister, as that without which any can neither be a true,
nor lawful, nor good Minister. As for Letter-learning, we judge it not
so much necessary to the Well-being of one, though accidentally
sometimes in certain Respects it may concur, but more frequently it
is hurtful than helpful, as appeared in the Example A poor Laick
of Taulerus, who being a learned Man, and who instructed the
could make an eloquent Preaching, needed learned Taulerus.

nevertheless to be instructed in the Way of the Lord by a poor Laick.

I shall first speak of the Necessity of Grace, and then proceed to say
something of that Literature which they judge so needful.
First then, as we said in the Call, so may we much Proof 1.
more here, if the Grace of God be a necessary
Qualification to make one a true Christian, it must be a Qualification
much more necessary to constitute a true Minister of Christianity.
That Grace is necessary to make one a true Christian I think will not
be questioned, since it is by Grace we are saved, Ephes. ii. 8. It is
the Grace of God that teacheth us to deny God’s Grace alone
Ungodliness, and the Lusts of this World, and to doth constitute a
live godly and righteously, Tit. ii. 11. Yea, Christ true and lawful
Teacher.
saith expresly, That without him we can do
nothing, John xv. 5. and the Way whereby Christ helpeth, assisteth,
and worketh with us, is by his Grace: Hence he saith to Paul, My
Grace is sufficient for thee. A Christian without Grace is indeed no
Christian, but an Hypocrite, and a false Pretender. Then I say, If
Grace be necessary to a private Christian, far more to a Teacher
among Christians, who must be as a Father and Instructor of others,
seeing this Dignity is bestowed upon such as have attained a greater