I Observe, in an Ordination Sermon Preached at Colchester about two year ago, a Lamentation made, that we have sew or no stated and known Rules of Discipline in our Churches. This is also said to have been the Lamentation of a worthy Divine lately deceased there. How general this Lamentation is, I know not; nor do I know any ground at all for it. I thought we had not been without such Rules, since we have Bibles; how regard­less soever we be, as to practical conformity to [Page 2]them. I suppose we are not by profession, Ro­man Catholicks: if we be, the Council of Trent has provided us with Rules. But if we be Pro­testants, it seems as if we should own no other than the LORD to be our Law-giver, as Isai. 33.22. that he has made full provision for us, has given us his Law and Testimony, according to which we must ever speak and act, as in Isai. 8 20. Has therein provided a thorough furniture for the Man of God, as 2 Tim. 3.16, 17. Nor has CHRIST directed his Ministers to teach the Peo­ple any other Rules than what are therein con­tained, as in Mat 28.20. I had thought that the Legislative Power had been lodged intirely in CHRIST our Law-giver as well as Judge; that Ministers, Churches, Councils, &c. had nothing to do to make Rules for Government or Disci­pline; but were ever to keep close to the Rules that CHRIST has made for us. If he has pro­vided a thorough furniture for the Man of God, what has he left for us to do? Can we mend his Work, make his furniture still more thorough? Did he not know the present state of these Churches when he gave his Laws? Has he ac­cordingly appointed us to suit Laws for our pre­sent Circumstances? In Civil Government in­deed, Ordinances of Men are to be made and obeyed, as 1 Pet. 2.13. But where is a word of any such allowance in the Church of CHRIST? It seems as if our blasphemous Pride, leads us to a conceit that we can perfect his Laws, whenas in­deed we have nothing to do but to learn them, [Page 3]govern by them and obey them. If indeed we differ in sentiment about the meaning of these Laws or Rules, or are at a loss as to the applica­tion of them, in matters of importance, we have the light of Nature and Scripture both directing us to apply for light to Councils, whose work it is, not dogmatically to determine Cases (as has been of late the way) but themselves to seek for Light by Prayer and other means, and having themselves obtained Light, to lay it before them that send for them. Quest. But what if they will not receive Light when offered to them? Answ. The way in that Case is plain: Means must be used with them, and Patience exercised toward them; and if yet they will not be in­formed till their sin arise to Heresy or Scandal, CHRIST plainly tells us what is to be done with them, whether they be particular Persons, or whole Churches, in 2 Thes. 3.6, 14. & Tit. 3.10.

Quest. But what if Christians be uncertain whether what they have against their Ministers or others, amount to Scandal or no; may they not send for Councils, and, having raked up what they can against them, lay it before the Council, that they may see whether it may not amount to Scandal?

Answ.

• (1) This is indeed the late way, and is expresly cross to Lev. 19.16. And no way agrees with the disposition of a citizen of Zion, in Psal. 15.3.
• [Page 4](2) In case of uncertainty as to what amounts to Scandal, Councils may be called to search for Light, whereby to determine the case, without throwing reproaches on any that are suspected to have done what amounts thereto. Can't a case be supposed and determined without an an­tiscriptural application of it to any particular person?

It is wonderful to see what pleas are made a­bout the Platform, in a late Print called New-England's Lamentations. There be indeed good things in it; particularly, what is judiciously said of the pernicious Principles of the Arminians. But how very exceptionable are many things in it? For instance, in Page 35, that the Churches may choose Ruling Elders, in opposition to their Pastors judgments. If so, those Words are, no doubt, to be inverted in Heb. 15.17. So in pa. 42, about a Minister's promise before Settlement, which certainly can never be made by any that have the exercise of Reason and Conscience; for who can with safety, promise to govern ac­cording to the Platform, whenas its not unlike­ly, that after a time he may find things in it that to him appear, in no wise to agree with the holy Oracles. In that case certainly that word must take place in Acts 5.29 We ought to obey God, rather than man Again, as to what is called the Third way of Communion: if I understand what is intended by it; there appears no Scrip­ture warrant therefor. When ever a Church [Page 5]comes to be evidently Heretical or Scandalous, there needs no Councils or Synods in that Case. The Churches are bound in duty, ipso facto, to deny Communion with them, according to that plain and solemnly expressed precept, in 2 Thes. 3.6. without waiting for the interposition of any Council or Synod, what is said in the Platform notwithstanding, tho' the Composers of it are readily acknowleged to have been wise and holy Persons. Nor do I object against Synods ex­pressing in a Platform, their present Sentiments as to the Scripture way of Church Discipline; yet certainly none may impose these Sentiments on the Consciences of others as if binding to them. Indeed, so far as appears, hardly any one Church ever complied fully with the Platform; but varied, some in one thing, some in another, some in many, according (as is in Charity to be sup­posed) as they apprehended the Platform to vary from the Scripture.

Whatever Pleas are made for any Platform, or Synodical determination, if we be indeed Pro­testants we must ever appeal to the Law and Testimony, as in Isai. 8.20 as our only Rule in the concernments of Religion. It was the Be­reans duty, not to take the Sermons even of the Apostles upon trust, but must search the Scrip­ture, as the Touchstone by which to try them, as in Acts 17.11. and it is evidently ours also, both as to the Preaching of Ministers, and Deter­minations of Synods, Councils, &c And every [Page 6]Christian must be allowed to make a Judgment for himself, whether that be Scriptural which is said by others so to be. Nor need there be dif­ficulty in variety of sentiments about the mean­ing of Scripture, while we exercise the Charity required in Rom 14.1 and Col. 3.12, 13.

What appears in a late Print of Octob. 21. 1734. concerning a Salem Pastor, and Councils on the Case, is surprizing. Where there is and long has been a Positive Charge made by no less than three neighbouring Pastors, of gross ini­quity, as Lying, Fornication, &c. in the Pocheh Church; the Ministers, in conformity to the An­tichristian Pecheh Assembly, will by no means regard it. No, they say, they are willingly ig­norant, are at too great a distance. Yea, in their general Convention, have declared, that they cannot look on themselves proper Judges; and yet contradictorily, in practice say the quite con­trary; for they judge the Case, and determine that Church innocent, by their communicating with them in special Ordinances, as they have opportunity. But as to other Churches (as Sandwich and Salem) where nothing of Scandal appears in the Pastors, abundance of Pains is taken, by Councils upon Councils, to find out something to fasten on them; whenas its evident that neither Councils nor Churches have any thing to do with sinful actions in Ministers (or [...] either) unless they amount to Scandalous Iniquty, and that proved too, as in Deut. 19.15. [Page 7]What have they to do with humane infirmities, since we read as in Jam. 3.2. Ecel. 7.20. and Phil. 3.12. If such Sins were publickly in an Ecclesiastick way to be animadverted on, there would be no time to spare from Church dealings and Councils animadversions from Age to Age.

It's doubtless evident, as the Sun at noon, that a Pastor may certainly know of many sinful in­firmities in some of the Members of his Church; yea, have abundant ground for fears and jea­lousies of scandalous Sin practiced by them, yet unless he has proof may in no wise publish them; nor then neither, unless those feared Sins amount to what is scandalous; nor yet then, unless the Persons can't be brought to Repentance by more private means. Much less may Elders be so dealt withal, as is evident from that special guard on their names, in 1 Tim. 5.19. And how inexcusa­ble then are Councils, harping on their fears and jealousies of which they speak in their Print, without any proof, and in direct opposition to that Precept in Lev. 19.16.

If Scandal has been given, in the Salem case, (nothing of which appears) as much has been offered in the Proposals, as any Christians can Scripturally desire. On that supposition, Satis­faction and Compensation are plumply offered. Yea, the Pastor declares that he has ever stood ready therefore. Nor is there a word objected against the Truth of this his Declaration. And [Page 8]what occasion then for such numbers of Councils of numerous Churches in them on the Case!

Who would ever have imagined, that the meaning of those words in 1 Cor. 9.22. was, that Ministers should make publick Confessions of their humane frailties, had not Seventeen Chur­ches given that as the Exposition of them! But I have done, only adding, that I verily believe that the eminently great Causes of these strange wanderings in the Churches, is want of deep, solemn and frequent pondering on, and begging for insight into those Holy Oracles, which are appointed to be as a Lamp to our Feet, and a Light to our Paths, and accordingly to be medi­tated in both Day and Night; and that from hence it is that some are countenanced in the Ministry, whom the Scripture plainly forbids to meddle with it; others rightfully in it, reviled in opposition to plain Divine Commands; with other evils, too many to be enumerated, though greatly to be lamented.