TRULY my hearers, I am really disposed to look upon it, an instance of the won­derful wisdom of divine providence, in permitting such a discourse on church government▪ to be delivered from this desk, as you have lately heard. As not doubting, but it will prove an occasion, of the more clear and satisfying manifestation of the truth on that subject; to the minds of many of you: From the reply, which I have now, by this providence, a loud call of God to make. With a view, neither to gratify nor reflect upon any person or party; but to approve myself in my office, as becomes a minister of Jesus Christ, by a faithful manifestation of the truth; and that in opposition to all the dangerous errors cast in your way.

In regard to which, I earnestly crave, my hearers, your serious and candid attention, to the scripture proofs and plain reasonings, fairly grounded thereupon; which I have to offer on the subject.

You will suffer me to use great plainness of speech, that if possible, such as are dull of hearing may discern and understand. Gladly would I shun all personal re­flections: [Page 4]But plain and pungent representations, must be admitted. I desire to be heard patiently through to the end: And then every one, will be under advantage, fairly to judge for themselves, whether what may be of­fered, be agreeable to the law and to the testimony or not.

For the foundation of what is intended, I have chosen the words now read. Teaching them to observe all things whatsoever I have commanded you. To come at the full and proper force and meaning of which, it is requisite to look into the context a few verses back: In which an account is given, of the appearance of Jesus to the eleven disciples, on a mountain of Gallilee. ‘And when they saw him, they worshipped him: But some doubted.’ Ver. 16.17. ‘And Jesus came and spake unto them, saying, all power is given unto me in heaven and in earth.’ Ver. 18. In which, Jesus made known to his disciples the fulness of power that he was invested with by the father. As God indeed, the Son has in himself all power, equal with the Father. But as God man, mediator, his power was given to him of the Father. Even all power in heaven and in earth: Over all principalities and powers, both in this world and also in that which is to come. And of consequence, all power both in the kingdom of providence and of grace. And as invested with, and in virtue of, this plenitude of power, Jesus gave out a special commission to his apostles, saying as in the 19th ver. ‘Go ye there­fore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.’ As tho' he had said, having all power in heaven and in earth given unto me; I do therefore now commission, order, and send forth you my apostles; to go teach and disciple all nations; baptizing all that believe my gos­pel; in the name of the sacred Three. Teaching them, as it follows in the words of our text, to observe all things [Page 5]whatsoever I have commanded you. In these words then, we have the special orders given by the Lord Jesus Christ, to the eleven disciples, his apostles, when he commissioned and sent them forth to teach and disciple the nations. Authorising and directing them, to teach those that should be discipled; to observe all things whatsoever he commanded. Which strict injunction, to teach the observance of all his commandments, plainly implies a restriction, not to teach the observance of any other commands. Jesus had indeed farther commands, yet to give unto his apostles. And yet this injunction, ever continued in force binding upon them; to teach all and no other observances, but such as he commanded. And now, tho' the apostles left no successors in their proper apostolic office, yet this is the commission, by virtue of which, all gospel ministers are authorised to teach and baptize. And according to which, they are all restricted to teach, even to the end of the world. For that in this sense, it has respect to all succeeding ministers of the gosepl, is manifest from the following sentence: "And lo I am with you alway even unto the end of the world." In Mr. Henry's exposition, it is observed upon the words of our text, ‘That Christians are hereby obliged to confine themselves to the com­mands of Christ, and as not to diminish from them, so not to add to them.’ And more generally, all dis­senting divines, have taken the words in this restricted sense. According to which, gospel ministers have no commission or authority from Christ, to teach his disci­ples, the observance of any laws whatever; but of those only which he had commanded. So far as any gospel minister therefore, teaches the necessity of observing in the church of Christ, any canon laws and rules of hu­man devising; he teaches for doctrine the command­ments of men: In direct violation of this his commission by Christ.

[Page 6] But what we have now specially in view is, the com­mands of Christ respecting the government of his church. And here you are sensible the labouring enquiry is, whether Christ hath given laws sufficient for the govern­ment of his church? The affirmative of which, I shall endeavour to prove. In opposition to that negative, which you have been lately taught. By this proposition; that Christ hath given laws sufficient for the government of his church, is not meant, you must observe, that Christ hath given rules in his word, in all respects so explicit, as not to leave room for the use of a discreti­onary prudence in the church: Respecting circumstan­ces of time, place, &c. Many things of this sort, are left discretionary, in the breasts of the judges, in all, even the most perfect civil states. But the meaning of the proposition is: That Christ has given laws, so compleatly sufficient for the government of his church, as not to need for that purpose, the addition of any canon laws or rules of human devising. In this sense, I assume the affirmative; in direct opposition to that dis­course in which it was plainly denied. And therefore pleaded, that there was a necessity of the addition of human rules and canons, for the purposes of church go­vernment.

But what can be requisite, to the laws of Christ being sufficient for the government of his church; more than these three things? That the nature of the crimes cognizable, be sufficiently specified: The judges, pointed out with sufficient plainness: And the nature of the proof required, sufficiently expressed? In all these respects, it was strenuously argued and insisted up­on, That the laws of Christ are not sufficient. Nor was there, that I remember, any deficiency argued; but what is fully comprehended under one or the other of these propositions. If therefore, it can be made to appear, [Page 7]that the matters contained under these three particulars, are pointed out in the gospel, with precision sufficient, for all the purposes of church government; it must follow by the consent of all, that the laws of Christ are fully suf­ficient for the government of his church, without the addi­tion of any human canons for that purpose. Wherefore let the scriptures be carefully attended to respecting these matters. And as to the crimes then, that are properly cognizable before the church. See 1 Cor. 5.11. ‘But now I have written unto you, not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one, no not to eat.’ Here is given an express enumeration of several kinds of crimes; under the one or the other of which, are included most of the scandalous crimes, that mankind are incident unto. But see also, 2 Thes. 3.6. ‘Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walk­eth disorderly, and not after the tradition which he received of us.’ By walking is here plainly meant an open course of life. For that course of life, in which any man openly liveth, in that he is said to walk. And to walk disorderly, is explained by the apostles own words to mean, walking not after, i. e. not agreeable to, the tradition received of us, the apostles of Jesus Christ. All which apostolic traditions, are now set forth in wri­ting in the new testament. If any brother therefore, per­sists in living openly contrary to scripture rule; he is to be withdrawn from, or seperated by the brotherhood from their communion. And so again, it is added in the 14. v. ‘And if any man obey not our word by this epistle, note that man, and have no company with him that he may be ashamed.’ But this epistle holds forth the validity of every divine rule. Every man therefore that lives in the open violation of any divine [Page 8]precept; is to be noted and his company avoided; in all matters of special christian fellowship. But farther heresy also, is particularly mentioned. Tit. 3.10. ‘A man that is an heretick, after the first and second admonition reject.’ Under which, all scandalous damnable error is included. Besides many other scrip­tures that might be mentioned directly to the purpose. But according to these already cited; all the commands of Christ, are to be considered as his laws specifying matters cognizable before his church. And what rati­onal man can now say, but that the crimes cognizable by a church, are pointed out in the gospel with a preci­sion abundantly sufficient?

In the next place then, we are to consider, to whom it belongs to act and concur in judgment. And whether this matter be pointed out in scripture with sufficient plainness?

It has been much insisted upon, that it cannot be learnt from scripture, who the church are, or of what members it doth consist. Because the word church, is sometimes used in the gospel in different senses. But tho' the word church, is sometimes used in the gospel to different senses; yet by the church, when meaning the church of Christ, in its present visible state here in this world: is always in the new testament plainly meant, a body or community of the same kind. And what sort of a body that is, may plainly be discerned, from the model of the first church of Christ at Jerusalem. As set forth Acts. 2.41; and on, ‘Then they that gladly received his word, were baptized: And the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles doctrine and fellowship, and in breaking of bread, and in prayers.—And all that believed were toge­ther. —And they continued daily with one accord in [Page 9]the temple.—And the Lord added to the church daily such as should be saved.’ Thus such as being baptized, were added to that number, which continued stedfastly in the apostles doctrine and fellowship, and in breaking of bread, and in prayers, were thereby added to the church: Which number therefore was the church. And every such kind of number then, consorting toge­ther for the like purposes, is a church. Wherefore there can be no doubt, what is meant in the gospel by a church; when a church of Christ is intended. And in the next place we find, that the exercise of discipline is committed to a church. And are plainly directed how it is to be introduced; and what the judgment or penalty to be inflicted upon incorrigible offenders. As in Mat. 18.15, and so on. ‘Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: If he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: But if he neglect to hear the church, let him be to thee as an heathen man and a publican. Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven: And whatsoever ye shall loose on earth, shall be loosed in heaven.’ Here it is carefully to be noted, that the very same church, unto which an offence is to be told; are to judge thereof; and that from their judgment, there lies no appeal to any other board under heaven. Because expressly de­clared, that according to the judgment of said church, it shall be bound or loosed in heaven. Whereby an ab­solute bar is laid in, against the judgment of any other board on earth. And neither therefore to be attempted, but in direct violation of this express law of Christ.

[Page 10] But it has been objected, that this could not be meant of a church of Christ: Because his church was not yet formed. And must have reference therefore to the Jewish church. ‘But the Jews had agreed already, that if any man did confess that he (Jesus) was the Christ, he should be put out of the synagague.’ Joh. 9.22. Nothing therefore can be more absurd, than to imagine, that Jesus here meant to direct his disciples, in case offence should fall out among themselves; to go and tell it to the Jewish church. The very supposition is an affront to common sense.

But altho' the church of Christ was not yet formed; yet, it is very clear from the context, that Christ is therein speaking in special reference to his church, when it should take place. For he is there expressly speaking of the kingdom of heaven; and matters thereunto per­taining. And by the kingdom of heaven, in the gos­pel is commonly meant, the new kingdom of Christ be­gan here in grace, to be perfected in glory. Thus John the baptist, came preaching; ‘saying repent ye, for the kingdom of heaven is at hand.’ Matt. 3.2. And again, ‘from that time Jesus began to preach and say repent, for the kingdom of heaven is at hand.’ Matt. 4.17. That is, the gospel dispensation, is just about to be introduced. So here in the 18th of Matt. the disciples said to Jesus; "Who is the greatest in the kingdom of heaven?" V. 1st. Altho' as yet, they knew not what the form of Christ's church might be: Yet they were looking forward, in expectation of his setting up a new kingdom upon earth. And therefore, having yet ambitious views cleaving to them; they in­quired who should be greatest in said kingdom. And Jesus therefore, to convince them of the inconsistency of their ambitious views, with the nature of his new kingdom, ‘called a little child unto him, and set him [Page 11]in the midst of them, and said, verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Who­soever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven.’ V. 2, 3, 4. Which has a plain reference to Christ's new kingdom of grace, teaching the abso­lute necessity of humility in all the subjects of that king­dom. And so also it is very observable, that Christ took occasion from the little child which he called and set in the midst of them; to speak of his little ones, believing on him; who were to be the subjects of his new king­dom of grace. And that in regard to the offences, that might arise towards them either from the world, or even one among another. In regard to offences arising from the world, Jesus said, ‘but whoso shall offend one of those little ones that believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depths of the sea. Wo unto the world because of offences,’ &c. v. 6, 7. ‘Take heed said Jesus, that you despise not one of these little ones.’ V. 10. And again, ‘even so it is not the will of your Father which is in heaven, that one of these little ones should perish.’ V. 14. And so in continuation of the same subject, it is added in the 15 v. ‘Moreover if thy brother shall tresspass against thee, go and tell him his fault,’ &c. Jesus had spoken before, in reference to offences arising from the men of the world. That in regard to such, it were better for them that a millstone were hanged about their necks, &c. Importing, that God himself, would be severely avenged for his children upon them. But here Jesus proceeds to point out to his little ones, believing on him; how to deal with one another, in case of offences falling out among themselves; in his new kingdom of grace: In [Page 12]plain reference to which he is still speaking. Whence it is clearly manifest, that by the church is here meant Christ's church in his new kingdom of grace. Such as was that first church of Christ set up at Jerusalem. And accordingly it is found in fact, that when the churches came to exercise discipline; all those who consorted to­gether to eat the Lord's supper; did concur together, in putting away offenders. As in the instance of the incestuous Corinthian. St. Paul declared to that church, the mind and will of Christ about that matter. ‘To deliver such an one unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Purge out therefore, said he, the old leaven that ye may be a new lump, as ye are un­leavened. For even Christ our possover is sacrificed for us. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wicked­ness; but with the unleavened bread of sincerity and truth.’ 1 Cor. 5.5. &c. Plainly importing, that the whole body of communicants, which eat the feast of the Lord's supper together, were to concur, in purging out that old leaven of wickedness from among them; that they might be as a new and unleavened lump. Thus plainly is the church, to which the exercise of discipline is committed, pointed out: Even so plainly, that there can be no room for any but mere futile cavils about it.

In the next place then, we are to consider; whether the nature of the proof to be required, be sufficiently pointed out. And to this purpose see Matt. 18.16. ‘That in the mouth of two or three witnesses every word may be established.’ Which to common sense, plainly imports, that the evidence of facts to a church; must be such, as equals that credibility of a fact, which arises from the evidence of two or three credible witnes­ses. [Page 13]And what that is, must in the nature of things, be left in the breasts of the judges; in all trials whether ci­vil or ecclesiastical. As to witnesses being sworn; it may be observed; That in every ecclesiastical trial, the process is carried on in the name of the Lord Jesus Christ. The solemnity of which, is equal to the solemnity of an oath in any civil court.

Thus I have briefly considered, what is expressly taught in the gospel; of crimes, judges and evidence respecting church government. And judge ye now, my hearers, your own selves; whether the laws of Christ are not abundantly sufficient, for all the purposes of church government; without the addition of any canon laws of human devising? Cavilling disputers indeed, may cavil still. But most certainly the Lord Jesus Christ himself, does look upon the laws which he hath given for the government of his church, perfectly suffi­cient for that purpose. Because he expressly declares in his word; ‘that the scriptures, which are given by inspiration of God;’ are such, ‘that the man of God may be perfect, throughly furnished unto all good works.’ 2. Tim. 3.16, 17. Plainly importing, that by the inspired writings, the man of God may, as to laws and rules, be throughly furnished to every good work, and of consequence, to all the duties of church government; without any superadded canons about the matter. And indeed if it be not so, there is such a de­ficiency left in Christ's kingdom; infinitely the most perfect of all kingdoms; as can never be made up; without a new revelation from heaven. Because Jesus as King and head of the church, is the only lawgiver therein. Of whom it is written, ‘the Lord is our judge, the Lord is our lawgiver, the Lord is our King, he will save us.’ Isai. 33.22. In which high and noble capacity, all power in heaven and in earth, [Page 14]is given unto him. Who never commissionated any of his servants; to set forth any laws or rules in his king­dom; but only by his inspiration or direction. Yea, but hath laid in a prohibition in bar, to prevent any of his servants from attempting, to set forth or teach the observance of any laws or rules in his church; but such as he himself hath commanded: As implied in the words of our text. So that if the laws of Christ be deficient; they must, as to all human power and authority remain deficient to the end. And Christ's church, which he pur­chased with his own blood, be left without laws suffici­ent for its well being, order and government; exposed to the rage of a wicked world; and to inevitable disorder and confusion among themselves. The very supposition of which, is a vile impeachment of the wisdom and goodness of the glorious Lawgiver, on the holy hill of Zion: Of his wisdom, as tho' incapable of giving laws sufficient; or of his goodness, as tho' when capa­ble, he had not kindness enough for his church and people, to give them laws every way sufficient for their well being. But as the Jewish church was suffici­ently furnished with laws to all needful purposes by Mo­ses: Even much more is the gospel church, by the laws of Christ. As plainly implied in that. Heb. 3.5.6. ‘And Moses was verily faithful in all his house as a servant.—But Christ as a son over his own house, whose house are we.’

But it has been suggested, that it is no argument of imperfection in the scriptures; that there is not yet set forth therein, all the laws that are needful to the govern­ment of the church. Even as it is no argument of im­perfection in the scriptures, that the art of surveying and navigation, are not taught therein. Just as though the art of surveying, was as essential to the welfare and glory of Christ's kingdom; as the government and good [Page 15]order of his church. How weak and absurd the compa­rison?

All such arts and sciences as relate to the affairs of the kingdoms of this world, are within the reach of human investigation. These therefore, are left to the inventi­on of men; under the guidance of a common pro­vidence. But as to the kingdom of Christ, it is intire­ly of a different kind: not of his world, but of a spi­ritual, holy and heavenly nature. And therefore fur­nished and provided with all needful light and instruc­tion, by divine revelation.

Such my hearers, is the nature of church govern­ment pointed out in the gospel; according to which, all the authority which is given for that purpose, is only of an executive nature, and that vested in every particu­lar church. This is that order of church govern­ment, commonly called congregational. Which I have been aiming to teach, and practise. To which my conscience is bound by the word of God. And by which I mean, thro' the grace of God, firmly to abide; as not doubting the approbation thereof by the great Judge of all.

HENCE it was proposed to consider the commands of Christ; more especially respecting the government of his church. Whether the Lord Jesus Christ, has in­deed given laws to his church. sufficient for the go­vernment thereof? Not so, but that circumstances of time and place, &c. are left discretionary. But so suf­ficient, [Page 16]as not to need the addition of any canon laws or rules of human devising. The affirmative side of which I have assumed; in direct opposition to that ne­gative part, which has of late been so strenuously urged. As a counter part to which, the laws of Christ, as set forth in the gospel, respecting this matter, have been particularly considered. Whence it hath been made clearly to appear, that the crimes cognizable, who the judges are, how causes are to be introduced, what pe­nalties are to be inflicted, and the nature of proof to be required; are all pointed out in the scriptures, with so much plainness and precision, as to be fully sufficient for all the purposes of church government; without the addition of any human canons for that purpose.

And now in reply to the many things, that have been held forth in vindication of the opposite side of the question, I shall endeavour so far as my memory serves me, at a true representation. And if any essential mis­take should be made, I promise to retract it; when e­ver it shall be clearly manifested. For we do not, how­ever much hath been injuriously suggested to the con­trary, arrogate all wisdom and grace to ourselves; never pretending to judge others of any sect, as to their spiri­tual state: but leaving every man in that respect, to stand or fall to his own Master. It is only with their errors, manifested forth in words and in deeds, that we are concerned.

It was urged, you may remember, as a matter mani­fest in fact, that the laws of Christ are not sufficient, for the purpose of church government; without the ad­dition of human canons; in that the christian world have been so divided about this matter; and have a­dopted so many different forms of church government. Which, it is not supposable, they would ever have done, had Christ's laws been sufficient to that purpose. But [Page 17]by this way of arguing, it must also be concluded, that there is no certain scheme of doctrine, sufficiently set forth in the scriptures. Because the christian world are so divided about the great doctrines of religion. A way of arguing, which leads directly to that fundamen­tal maxim of deism, That human reason is the best guide in matters of religion. Such are the pitiful shifts, which even men of sense betake themselves unto, when driven off the scripture ground.

It was also urged, that authority to exercise ecclesi­astical discipline is not committed to, or invested in a particular church. Because it is obvious to common sense, that churches are made up of very unsuitable judges in such matters: as including women, children, superannuated and prejudiced members. And yet, it was allowed, that cases of scandal ought to be first tri­ed in particular churches, where they fall out; and if possible, settled by them. But what gross inconsisten­cy is this? To say that the churches are not, according to common sense, suitable judges. And yet, that ac­cording either to reason or scripture, it does belong to them to judge first in the case. Baptized children, it was said, belong to the church. True, they do so. But under the wing of their parents, who act for them, until they come of age capable of acting for themselves. And if then, they do not come as desciples of Jesus to eat the Lord's supper, they can have nothing to do, accord­ing to the scriptures in receiving or rejecting others.

But women also belong to the church, true. And according to the scriptures, females have as good a right as male-members, to be satisfied of the grounds of charity for those, with whom they commune in the supper; and as good a right to the redress of all their grievances. If therefore, they cannot silently concur, with what the male-members act, they have most cer­tainly [Page 18]a right some way, to make known their griev­ance.

As to prejudiced members, that ought not to be suf­fered, they need to be first taken care of and reclaimed.

And as to ignorant and superannuated members; there are none, that are capable of examining themselves and discerning the Lord's body; as the scriptures re­quire of all that eat the Lord's-supper; but that are able also, by the assistance of wiser members, to judge about matters of fact. So that when suitable care is taken, about the admission of members; churches un­der the guidance of their pastors, are much better judg­es respecting such matters as are cognizable before them, than the jury in civil courts often are, in respect to many intricate cases laid before them. But it has been urged, that if ecclesiastical authority be vested only in parti­cular churches; then there can be no dealing with an elder: but he must be left without controul, an abso­lute pope. And it is indeed, no wonder, should this seem to some a very weighty objection. But that it should seem so to any, that read the gospel with atten­tion, is quite strange. Because it is so plain in the gos­pel, that he that runs may read; that there was a plu­rality of elders, in every of the primitive churches. See Act. 14.23. ‘And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord on whom they believed.’ Before they had elders ordained; the a­postles had the oversight and care of them: But now having ordained them elders; they commended them to the Lord, to be under his care and direction; and not under any other juridical authority under heaven. Accordingly we read of ‘Elders in the church at Jeru­salem; of the elders of the church at Ephesus,’ &c. Which elders were to govern, not of themselves juridi­cally; [Page 19]but with the concurrence of the church over which they presided. Hence it is written, ‘Obey them that have the rule over you and submit your­selves; for they watch for your souls as they that must give account.’ Heb. 13.17. It was those that watched for their souls; that had the rule over them. When one elder therefore transgressed, the church with their remaining elders, or elder, might deal with the elder offending; as well as with any other mem­ber. Now though a plurality of elders, be not abso­lutely essential to the being of a true church; yet, where there is this deficiency of elders, if the one that is, of­fends, the deficiency in the nature of things, by fair deduction from the word, is to be supplied; by calling in the assistance of neighbouring elders; not to rule of themselves juridically; but even as their own elders, in concurrence with the church ^*.

But we have been referred to the 15th chap. of the Acts for something like a juridical judgment of council. Excepting which, there was nothing pleaded, from the form of that council; nor upon any other grounds thro' the whole discourse, to show the necessity of consociated, rather than congregational councils. But as to the council spoken of in that chapter. It is certain, it was nothing like the form of present consociated councils. As it consisted only of the apostles that were at Jerusa­lem, with the elders of, together with that whole church. For Paul and Barnabas that carried the question; do not appear to have acted in council. The business of which council, was not any cause of discipline: But a [Page 20]question of conscience, about the mind and will of Christ; respecting the rites to be observed in the Gentile churches. And unto the apostles, it did in a special man­ner appertain, as inspired men, to declare the mind and will of Christ in that matter, and accordingly their de­termination, is set forth in the scriptures; as a part of the law of Christ, given by inspiration of the Holy Ghost: Binding upon his churches through all gene­rations.

But the preacher pleaded, in order to make out that their judgment, was a precedent justifying the juridical judgment of ordinary councils; that its being said, it seemed good to the Holy Ghost and to us, &c. does not imply, that said judgment was of divine inspiration, any more than all rational conclusions, that are obtained by a common concurrence of the spirit. And to make out, that it was really no more of divine inspiration; it was argued, that the council conferred and reasoned toge­ther upon the subject. So that the determination was merely of reason and not of divine inspiration. A very notable conclusion indeed, for a minister of the gospel!

The Lord Jesus Christ, declares in his word, ‘That all scripture is given by inspiration of God.’ 2 Tim. 3.16. But lo, here comes one in his name: declaring, that this part of scripture, the determination of the apos­tles in the 15th chap. of the Acts; was not, by inspira­tion of God. Shocking! to all that revere the bible as the book of God! For by this way of arguing, all those scriptures, wherein the sacred penmen used reason­ing and argumentation; must be set aside, as not be­ing by inspiration of God. Which lands us directly amongst the christian deists, as they are called. Thus according to this preacher, the scriptures are not only deficient to the necessary purposes of Christ's church and kingdom; but even the scriptures which we have, are [Page 21]in danger of being entirely invalidated. But what now would you say, my hearers, if this pretended patron for the Say-Brook platform; should be found by his scheme, removing the very foundation corner stone of that same platform? The very supposition, you will doubtless imagine, must surely be without the least foundation. But let the matter be fairly considered. And then, judge ye, your ownselves, if it be not most glaringly manifest?

And here, you will be pleased carefully to bear in mind, that leading proposition, the grand hinge upon which the whole discourse turned: That the laws of Christ, are not sufficient for the government of his church. Not merely as to circumstances of time, place, &c. But not even as laws; without the addition of canon laws and rules of human devising. And with this full in view, be pleased to hear what the platform saith, in the confession of faith. Chap. 1st. art. 6th. are these words, ‘The whole counsel of God concern­ing all things necessary for his own glory, man's sal­vation, faith and life is either expressly set down in scripture, or by good and necessary consequence may be deduced from scripture; unto which nothing at any time is to be added, whether by new revelations of the spirit, or traditions of men.—There are some circumstances, concerning the worship of God and government of the church, common to human acti­ons and societies, which are to be ordered by the light of nature, and christian prudence, according to the general rules of the word, which are always to be observed.’ Now in what sense the compilers of the platform, understood this article, and how they meant to act in perfect consistency with it, even in re­gard to those very rules which they compiled; appears from their own words; as in the preface to the confes­sion [Page 22]of faith. Where they express themselves thus: ‘That you be immoveably and unchangeably agreed in the only sufficient, and invariable rule of religion; which is the holy scripture the fixt canon, uncapable of addition or dimunition. You ought to account nothing antient, that will not stand by this rule, nor any thing new that will. Do not hold yourselves to unscriptural rites in religion, wherein custom it self doth many times misguide. Believe it to be the ho­nour of religion to resign and captivate our wisdom and faith to divine revelation. That you be deter­mined by this rule in the whole of religion.’ Thus spake the compilers of the platform. A language as diametrically opposite, to that of the late preacher, as the east is from the west. And so again, in the preface to the heads of agreement. They express themselves thus, ‘There is no constitution on earth hath ever been established on such sure foundations, nor so fully provided for its subsistance, as the church of God, it being built on the prophets and apostles, Jesus Christ himself being the chief corner stone. The wis­dom of our Lawgiver, King, and Judge, who alone hath the original sovereignty of giving being to, and laying the foundations of the church, and whose only is the legislative power therein, hath given such am­ple rights and privileges to the church, and such ex­cellent rules for its government, as are inviting to strangers like a city set on a hill.’ Most excellently expressed. As full to our purpose, in direct opposition to the late sermon, as words can be.

Those venerable fathers therefore, never meant to set forth any rules of church discipline; but such only, as were in the plain sense thereof, in their view, evidently contained in the scriptures. Even as they themselves expressly declare; in this same preface. Saying, ‘For [Page 23]the healing our wounds, a more explicit asserting the rules of government sufficiently provided in the holy word, hath been thought highly expedient.’ Thus they never meant to make any new rules; but only more explicitly to set forth such rules, as they supposed were sufficiently provided in God's word. Whence they an­nexed scripture texts to every article for the proof there­of, though very impertinent to the main point; as might easily be made to appear. The unhappy mistake, there­fore, which attended them about the matter was really this: That they supposed some things about church government, to be contained in the scriptures, which really are not to be found there.

And so dubious it seems, did the matter appear even to themselves, as not to imagine, they had certainly hit upon the right scripture plan. Whence they recom­mended the rules which they set forth, in the following words: ‘Hoping till it please the Lord, to send forth further light and truth in these more controversial matters, this method may be a blessed means of our better unanimity,’ &c. Further light and truth they did not expect by any new revelation from heaven; but by a clearer understanding of that already given.

Whence it appears very manifest, that we who can­not find, the sense of the articles of discipline, to be con­tained in the scriptures; do act perfectly agreeable to the fundamental leading sentiments of the compilers them­selves, even in rejecting those very articles which they compiled. And indeed upon their own principles, they must certainly have approved of us, as acting therein perfectly right.

But it is really very questionable, if they would have admitted any, holding such sentiments, as set forth in the late sermon; so much as to communion with them in any of their churches: much less to rank among them [Page 24]as a minister of the gospel: For the primitive fathers of New-England, were extremely averse to that doctrine, of the insufficiency of the scriptures, as a rule of church government; held forth in the leading proposition of said sermon. As well knowing that to be the gap, thro' which at first entered, and by which there was great danger of being again introduced, all the superstitions, rights and fooleries of the church of Rome. With a special view therefore, to adhere to the scriptures, as the only rule of faith and discipline, it was, that they left all the pleasant accommodations of their native country; for this then howling wilderness.

But how strange! How marvelous strange and asto­nishing! that a man of sense should come to us, as in the name of the Lord, publickly to reprove and rebuke this church; for rejecting a comparitively small part of the Say-Brook platform! While he himself, at the same time was endeavouring, by a set discourse, to remove the very foundation corner stone of that same platform! Yea, and to strike away the main pillar; which in the view of the compilers, was designed to support the whole! Be astonished ye heavens, and wonder O earth at this! Let the world say, was there ever such effron­tery; such daring barefaced effrontery; transacted be­fore towards any church in America? If this parson be not, for his heretical sentiments, publickly delivered in the presence of some of their own members; called to an account and chastised by the council that sent him; let all that hear of these matters judge, if they do not justly deserve to rank with those, of whom our Lord said, "ye blind guides, which strain at a gnat and swal­low a camel?"

But to pave the way for our rebuke, it was very shrewdly noted, that the apostles never denied the juris­diction of the Jewish courts, before which they were [Page 25]called. Notably pertinent indeed! If it be considered, that they absolutely denied obedience, to their unrighte­ous commands. Saying, ‘we ought to obey God ra­ther then men.’ On whom then, does the designed reproach rebound?

But the stress of the reproof was laid upon this, That we renounced the consociated connection without asking leave. As tho' we had no right to do it, without asking. And if no right without asking; surely none without leave given. But if unscriptural connections, ought not to be renounced, without asking, and obtaining leave; all the protestant churches on earth, must have been to this day, in subjection to the Pope. For surely his pretended holiness, would never have consented to be so forsaken. And that for this very important reason: Because it could not, upon his principles, be for the good of the churches.

But we were rebuked for not asking leave of them, the consociation. And who are they? Lords over us? Yea, let all that hear thereof judge, if in their conduct towards us, they are not lording it over God's heritage?

But to compleat the farce, we have been charged with breach of covenant, in renouncing connection.

But was there ever any express covenanting about the matter? Was not the connection practically fallen in with, merely as custom led the way? And certainly then, to be practically renounced, as soon as found to be unscriptural.

But you have been twitted of unkindness, in what you have done: After all he great and good things which consociated councils have done for you. But surely all those same purposes, so far as needful, might have been done for you full as well; by congregational councils; without ever having been obnoxious to their rebuke; for adhering to the scriptures, or for renouncing unscriptural connections, without asking their leave.

[Page 26] But it is worthy special remark, that there were no arguments offered, nor even attempted to be offered, di­rectly to vindicate that very juridical authority; given to consociated councils in the articles of discipline; with a special view to which it was, that we renounced con­nection. So that after all, the very essence of the great labouring point, was not so much as once pertinently touched. Our great crime therefore, of which we have been admonished to repent: When we come to the bottom of the matter; consists only in this, that the church were not fully agreed. A sad calamity truly. But for which, no man had ever dared to give any rebuke in the case. ^*

[Page 27] If therefore any of you, my hearers, that were the de­signed subjects of that lordly rebuke, have been ready, as Issachars, to crouch down under the burden. You must needs doubtless begin to feel a secret consciousness in your own breasts; that you have been shamefully faint hearted in the cause of Christ. Far from that un­shaken constancy, and noble magnanimity, which be­comes good soldiers of Jesus Christ, the great Captain of our salvation. Wherefore seriously consider what the mind and will of Christ really is, about these matters. And knowing his will, take up your cross and follow him. And be ye stedfast and immoveable in your sub­jection and obedience to all his commands. Standing fast in the liberty wherewith Christ hath made you free. That overcoming all the temptations, that may be found in your way, thro' this evil world: you may finally at­tain, to sit down with Christ in his throne: Even as he also overcame, and is sit down with his father in his throne.

As to those of you, my hearers, who affect to be neu­ters in these matters, it stands you in hand, seriously to consider, whether it be at all probable, that the different schemes of church government contended for, can be e­qually agreeable to the mind and will of Christ. And if not, it must certainly concern you, as well as others, to see on which side the truth lies: And to embrace it with firmness, and to follow it with constancy and dili­gence. For lukewarmness and indifferency in matters pertaining to the kingdom of Christ, agree not to the character of his true and faithful disciples and followers. But as to those of you, my hearers, who are taken with a great liking to the late discourse; it is a very pitiful dilemma, that you are fallen into. For if you hold by the scriptures, as a sufficient rule of church government, you must give up the articles. And own the congre­gational [Page 28]order ro be the scripture plan. But if with your patron, you hold to the articles of discipline; even tho' the sense thereof be not contained in the scriptures. Then you must give up the confession of faith. And even that grand pillar, the doctrine of the sufficiency of scripture, as a rule of church discipline, upon which the venerable compilers of the platform meant to erect the whole. And so while you pretend a very great re­gard for them, yet really renounce the very foundation on which they meant to build. You will not, I hope, count me your enemy because I tell you the truth. My heart's desire and prayer to God for you is, that you may be led into all truth; and that you may be perfect in all the will of God; built up in faith and holiness; blessed with a part in all the blessings of the kingdoms of grace here. And that you and I, and all that hear me this day, may, thro' the power and grace of God in Christ, finally attain to the world of perfect harmo­ny, peace, and love, to the everlasting praise of his ho­ly name.