THE Son of God, the Second Person in the ador­able Trinity, having assumed the human nature, into a personal union with the divine; he humbled him­self and became obedient unto death, even the accursed death of the cross: who having thereby satisfied the divine law, for those for whom he was delivered unto death; was therefore raised again for their justificati­on, and exalted unto, and seated down at the right-hand of the throne of the majesty on high; endowed with all power and authority to execute the various purposes of his coming and kingdom, to the everlast­ing praise of his grace. "Exalted," as said in the pre­ceeding verse, "by the mighty power of God, far a­bove all principality and power, and might, and domi­nion, and every name that is named, not only in this world, but also in that which is to come." "Who," as said in the words of our text, "hath put all things under his feet, and gave him to be head over all things to his church, which is his body; the fullness of him that filleth all in all." All things whether in hea­ven or on earth, are subjected to the Lord Jesus Christ, put under him, to be ruled and governed by him, un­til brought into entire subjection to the great ends and [Page 4]designs of his kingdom: "For he must reign till he hath put all things under his feet." 1 Cor. 15.25.

But then, at the right-hand of the Father, it is in a special manner given to Christ Jesus, to be the head over all things to the church: even the head of all life, influence and direction, to that people which are to be gathered under him as their head, collected together in him, as his body, to be animated and quickened by him, and to be filled with all his glorious fullness.— In further speaking to which, I purpose to consider, and shew,

The import of Christ's being the head of his body, the church. The nature of that body; of what sub­jects it is made up: and how to be ruled and govern­ed, as to the order and discipline thereof.—But,

I. Of the import of Christ's being the head of his body, the church. And as he is the head, he has in all things the pre-eminence. Is the author and finisher of the faith. The purchaser, and giver of all spiritual, heavenly and everlasting mercies and blessings. The great fountain of light and life. The great Prophet sent of God, to reveal the will of the Father. The great High-Priest, entered into the holy of holies, there to appear in the presence of God for his people. But that which I have now, more particularly in view, to be insisted upon is, That Christ's being the Head of his Body, the Church, implies, that he is the sovereign Lord and sole King thereof. According to that of the Psalmist, Psal. 2.6. "Yet have I set my King upon my holy hill of Zion." Compared with John 1.49. "Thou art the Son of God, the King of Israel." And John 12.13. "Hosannah, blessed is the King of Isra­el, that cometh in the name of the Lord." And ver. 15. "Fear not, daughter of Sion, behold thy King cometh, sitting on an asses colt."

And that Christ is King, implies, that he is sole law­giver to his Body, the Church; as said by the prophet [Page 5]Isaiah, "The Lord is our judge, the Lord is our law­giver, the Lord is our king, he will save us." And as king on the holy hill of Zion. Christ's Church is his kingdom, in and over which he rules and reigns. And so his kingdom is not of a worldly, but entirely of a spiritual nature. And consequently a kingdom entirely distinct, from the civil kingdom of this world. Nei­ther interfering with, nor dependent upon them. A­greeable to the answer, which Christ himself gave to Pilate; enquiring of him, whether he was the king of the Jews. "My kingdom is not of this world, if my kingdom were of this world then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence."

The civil powers that be, are ordained of God, to maintain peace and good order in the commonwealth: to be a terror to evil-doers, & a praise & encouragement to them that do well. But these civil kingdoms are altoge­ther of a worldly nature; their weapons are carnal, their punishments are corporal and secular; and all their ho­nours, emoluments and advantages are temporals. In regard to which civil kind of matters, Christ said, "Who made me a judge or divider over you." Luke 12.14. For the kingdom of Christ, is entirely of a spiritual nature: respecting the conscience, and things spiritual and eternal. The laws, weapons, and defence, the penalties, benefits and blessings of which, are all of a spiritual nature. Agreeable to that of St. Paul, 2 Cor. 9.4. "For the weapons of our warfare are not carnal, but mighty thro' God, to the pulling down strong holds." No compulsions, motives and induce­ments therefore, of a secular nature, have any thing to do in the kingdom of Christ; whose sole right it is, as king in Zion, to ordain and appoint, laws, statutes and ordinances, for the regulation, government and order of his house and kingdom. And who accordingly has, set forth in his gospel, either by precept or exam­ple, all the laws and rules which he saw needful and fit [Page 6]to appoint, for the regulation and government of his church. And nothing can be binding upon, or be a safe rule unto, the consciences of Christ's subjects, but these injunctions only, which are plainly stamped with his authority. The Lord Jesus did indeed commission his apostles to give orders and directions about the go­vernment of his churches; who proved their authority from Christ, to do so, by the many wonderful works, which they wro't in his name. But no other set of men, can have any claim to such authority, till they can produce the same evidence for it, that the apostles did. It is said indeed, in the 34th article of the Church of England, "That every particular or national church hath authority, to ordain, change and abolish ceremonies, or rights of the church, ordained only of man's authority." And well would it be indeed, to abolish all such rights, ordained only by men's authority. But to ordain such, to be binding upon the consciences of men, cannot be done, without infringing upon the royal prerogative of Christ, as sole king and lawgiver in his church. And it is equally inconsistent, to introduce any civil laws, how­ever wholesom in the commonwealth, as a rule of judgment, in matters pertaining to the conscience, in the church of Christ. As that, would be a reflection upon the kingly office of Christ, as tho' he had not given laws himself, sufficient for the due regulation and government of his church and kingdom, or as tho' his laws, might be dispensed with at pleasure, by his sub­jects. Such must needs be justly obnoxious, to that, his righteous rebuke. Luke 6.46. "Why call ye me Lord, Lord, and do not the things which I say." Such as would own Christ Jesus, for their Lord, must subject their consciences, in all respects, without re­serve, entirely to his authority in his word.—But,

II. Of the nature of this body of Christ, the church, as to the subjects of which it doth consist. And by the church is meant in the gospel, in a more general sense, [Page 7]all the true members of Christ, even the whole num­ber of true believers, or all the elect of God, of what nation soever, from the beginning to the end of the world. All which make up, but one mystical body, of which Christ is the Head. This is plainly meant, by the church in our text. As also in Col. 1.1 [...]. "And he is the Head of the Body, the Church, who is the beginning, the first born from the dead, that in all things he might have the pre-eminence." In this sense, the church here in this world, is one body with that perfected in glory; according to that, Heb. 12.22, 23. "But ye are come unto Mount-Sion, and unto the city of the living God, the heavenly Jerusa­lem, and to an innumerable company of angels: to the general assembly and church of the first-born which are written in heaven." All true believers in Jesus Christ, belong to, and are the subjects of this one uni­versal church and kingdom of Christ; begun here in time and perfected in glory. "That he might present it to himself, a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy & without blemish." Ep. 5.27. These, the subjects of Christ's kingdom, in this general sense, are not all joined toge­ther in any one visible congregation here in this world. But in order to accomplish his gracious purpose to­wards his church universal, the Lord Jesus Christ has ordained and appointed, that such as profess to receive him as their Lord and Saviour, be joined together, in particular worshipping congregations. To be each, as one visible body; unitedly calling upon his Name, hearing his word, and partaking of his ordinances, and walking together as brethren, in that order and disci­pline which he hath appointed in his house. And ac­cordingly the apostles, under the direction of Christ their Lord, did gather, set up and establish, the first particular church at Jerusalem; where the gospel began to be preached, from whence the sound thereof was to go forth into all the world: and other [Page 8]particular churches be gathered and set up, after the pattern of that first church at Jerusalem. Which church, according to the apostolic account, plainly ap­pears, to have been made up of such, for the members thereof, as professed to believe in, and receive the apos­tolic doctrine, concerning Jesus Christ. Acts 2.41, &c. "Then they that gladly received his word were bapti­sed, and the same day, there were added unto them a­bout three thousand souls. And they continued sted­fast in the apostles doctrine and fellowship, and in breaking of bread, and in prayers. And the Lord ad­ded to the church daily such as should be saved." To that particular church at Jerusalem were daily additi­ons made, of such as received the apostolic doctrine & were baptised with the gospel baptism; joined together to hold fellowship in that doctrine, and in the breaking of bread, in the Lord's-supper, and in prayers. And together with these, it seems were joined their infant seed, made members together with them of the same visible body; and so also partakers of baptism the ini­tiating seal. As to these same persons, St. Peter said just before, "For the promise is to you, and to your chil­dren." These, made not many, but one worshipping as­sembly. "They were all with one accord in Solo­mon's porch." Acts 5.12. It was not, it may be ob­serv'd, the apostles and elders, that were denominated the church; but more especially the brethren, even in distinction from the apostles and elders; as appears from Acts 15.4. "They, (Paul and Barnabas) were received of the church, & of the apostles & elders;" & v. 22. Then pleased it the apostles and elders, with the whole church, to send chosen men," &c. The brethren are here denominated the church; which appears to have had elders over them; besides the apostles, as officers in­vested with a special and extraordinary commission, extending even to the ends of the earth. And from the Acts of the apostles, it appears, that after the mo­del [Page 9]of the first church at Jerusalem, they actually ga­thered churches every where in every place, where a sufficient number appeared to profess the gospel faith, ordaining elders over every such particular church. For, upon the persecution that arose about Stephen, many were scatered abroad. And some of them going to An­tioch, "the hand of the Lord was with them, and a great number believed and turned to the Lord; of whom a church was formed there, called the church at Antioch; to which Paul and Barnabas preached for a time. Act. 11.19. &c. And from which also Paul and Barnabas were by the command of the Holy Ghost, sent forth to preach the gospel among the Gentiles. Act. 13.1. &c. Who accordingly went forth and preached; and returning again thro' those places where their preaching had been successful, 'they confirmed the souls of the disciples, exhorting them to continue in the faith; 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.' Act. 14.21. &c. Thus having gathered and set up particular churches in divers places, and completed their church state, by ordaining elders over them, they commend­ed them not to any superintending judicature, but to the Lord, on whom they believed. And thus every particular congregation, joined together to attend gos­pel worship and ordinances in one place, is in the gos­pel called a church. And where there are numbers of such, of any province or kingdom, collectively spoken of, they are called churches. Thus we read of the church at Jerusalem, of the church at Antioch, at Ephe­sus, &c. meaning one particular worshiping congrega­tion. But of the churches of Judah, of Asia, &c. mean­ing the several particular congregations, which were in those provinces. And neither is there any instance to be found in the new-testament, of the various par­ticular churches, thro' a whole province or kingdom, [Page 10]being collectively called the church of such a country; such as the church of Rome, the church of England, and the church of Scotland, &c. meaning a great num­ber of particular assemblies, some how joined together, so as to be but one church. And so also, it does not ap­pear, that there were any bishops in the apostolic churches, that had the oversight of a number of par­ticular churches; nor indeed any bishop at all, but such only, as were elders in some particular church. Agreeable to that, Acts 20.17. "And from Miletus, he (St. Paul) sent to Ephesus and called the elders of the church;" compared with ver. 28th. "Take heed there­fore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God." Overseers, that is, episcopous, the very word in the original, universally used in the new-testament for bishops. Instead of one bishop, over several particular churches, there were several elders over that one particular church at Ephesus. And all those elders were overseers; episcopous, the true scrip­ture bishops, and such are all gospel elders.

And, III. To the brethren of such particular church­es, with their own elder or elders over them, the exer­cise of all church discipline belongs. To such particu­lar churches, Christ has committed all that authority, which he hath given in the new-testament, for the con­tinued, standing discipline of his house; to admit their own members, to receive complaints, to hear, try, judge, and deal with offenders; to restore the penitent, or to reject and cast off incorrigible offenders; as point­ed out, Mat. 18.15, &c. "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 neglect to hear them, tell it unto the [Page 11]church; but if he neglect to hear the church, let him be unto 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." This is the ge­neral commission, and most explicit direction, given by Christ, for the exercise of discipline in his house; which is plainly given as to a particular church, and applica­ble therefore to every such church. And what is here said, in this particular verse, is abundantly illustrated, ratified, and confirmed, by the various declarations here and there set forth in the new-testament relative to this matter. More particularly: From the elders of par­ticular churches, being stiled rulers; as in 1 Tim. 5.17. "Let the elders that rule well, be counted worthy of double honour." And, Heb. 13.7. "Remember them that have the rule over you, who have spoken unto you the word of God." And, ver. 17. "Obey them that have the rule over you, and submit your selves, for they watch for your souls, as they that must give account." Thus every elder, is by office, a ruler over the particular church of which he is elder. Besides whom, we read of no other standing rulers in the church of Christ. And yet, neither are they set to rule as lords over God's heritage; but as ensamples to the flock. 1 Pet. 5.3. And consequently to rule with the joint concurrence of their respective churches. Ac­cordingly particular directions are given, expressly to the brethren, about this matter. Rom. 16.17. "Now I beseech you brethren, mark them which cause divisi­ons and offences, contrary to the doctrines which ye have learned, and avoid them." And 2 Thes. 3.6. "Now we command you brethren, in the name of the Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly." Thus the bre­thren are called to mark, judge of, and avoid those that walk disorderly, and cause offences, contrary to the [Page 12]apostolic doctrine. Agreeable to that, 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."

And thus the church of Christ at Corinth, acting by the apostles direction, as a particular church, did put away from among themselves, the incestuous person; and after his repentance restored him again. 1 Cor. 5.13. "Put away from among you that wicked person." And, 2 Cor. 2.6, and 8. "Sufficient to such a man is the punishment which was inflicted of many. Where­fore I beseech you, that ye would confirm your love towards him." Thus even St. Paul himself did not attempt authoritatively to restore him, whom the Co­rinthian church had put away from among them; and that not even after he had manifested repentance. "But beseeches them to confirm their love to him." And if not St. Paul, who then among men, may in such cases, claim juridical authority over particular churches? Thus it is abundantly manifest, that the whole autho­rity given by Jesus Christ, for the government, order, and discipline of his house, is given to individual churches, to be vested in them, and to be exercised by them. And where Christ himself has placed this au­thority, there it must abide; and cannot be given up by particular churches into any other hands, without betraying the trust which the Lord has committed unto them. Nor can any wrest it out of their hands, with­out trespassing upon the royal prerogative of the Lord Jesus Christ; who must reign till all his enemies are put under his feet.

It is doubtless consistent with the gospel, for particu­lar churches in different cases, to ask advisory counsel of neighbouring elders and churches. "As in the mul­titude of counsellors there is safety." Prov. 11.14. And requisite also that elders be ordained by a presby­tery [Page 13]of elders. 1 Tim. 4.14. "Neglect not the gift that is in thee, which was given thee by prophesy, with the laying on of the hands of the presbytery." Com­pared with 2 Tim. 2.2. "And the things which thou hast heard of me among many witnesses, the same com­mit thou to faithful men, who shall be able to teach others also." But all absolute juridical superiority of any one man, or of any number of men, over such par­ticular churches, is plainly forbidden. Mat, 20.25. "But Jesus called them unto him, (his disciples, moved with indignation one at another, about which should be the greatest) and said, Ye know that the princes of the Gentiles exercise dominion over them; and they that are great exercise authority upon them. But it shall not be so among you; but whosoever will be great among you, let him be your minister. And whosoever will be chief among you, let him be your servant." Compared with Mat. 23.8. "But be not ye called Rabbi; for one is your master, even Christ, and all ye are brethren. And call no man your father upon the earth; for one is your father which is in heaven. Nei­ther be ye called master; for one is your master, even Christ. But he that is greatest among you shall be your servant." So that juridical authority, over individual churches, cannot be exercised, by any one or more, without direct infringement upon the laws of the great Head and King of the church, who will not give his glory to another. ^*

[Page 14] And if now we should take a view of some of the various forms of church government, established among professing christians; you may perhaps be better able to judge for yourselves, whether there be not in many respects, a very sad deviation from the laws of Christ. And to begin nearest home. In those that are called the consociated churches, the manner of disciplining offenders, is allowed to begin with, and to be proceed­ed in by, particular churches, even unto excommuni­cation, agreeable to the scriptures. But then instead of the matters resting there, where the scriptures plainly rest it; the excommunicated person may apply to the consociation; who, if they see cause, may hear the case, and order the church to receive such excommuni­cated person again to their communion, and that on pain of scandalous contempt, however unanimously the church might be agreed as to the evidence of his guilt. And instances of such a kind there actually have been. Besides, such councils called to act consti­tutionally, do act not advisorily, but juridically, giving a decisive judgment to be absolutely binding upon the church, and all the parties concerned; which I hum­bly conceive to be really aside from, and even contrary to, the laws of Christ.

[Page 15] As to the churches called presbyterian, or of the church of Scotland: according to that constitution, the common brethren of the church have little to do in matters of church discipline. Their ministers, with their ruling elders, make a sort of juridical board, be­fore whom lies the first hearing of all matters of com­mon discipline; from whom appeals lie to their pres­byteries; as also from the presbyteries to provincial synods; and from thence to the general assembly, com­posed of delegates from all the presbyteries or synods in the nation. In whom lies the final decision of all eccle­siastical differences. So far, according to that constituti­on, is decisive authority removed from particular churches. In the consociated churches it is removed; but as it were one step, up to a consociated council. But in the church of Scotland, it is removed by various rising degrees, up to a general assembly of ecclesiastical delegates.

And so also, according to the constitution of the church of England, the common brethren of particular churches have nothing at all to do in matters of disci­pline; nor even the ministers of particular churches, farther than specified in the rubrick, under the order for the administration of the Lord's-supper. "That the curate having knowledge of any of the communicants, that they are notorious evil-doers, shall advertise such, that in any wise they presume not to come to the Lord's table, until they have openly declared themselves truly to have repented," &c. "Provided, that every minister so repelling any, shall be obliged to give an account of the same to the ordinary, within fourteen days after, at the farthest." Here the brethren have no hand in this discipline. The curate alone repels offenders; which yet, he is allowed to do, but only for fourteen days; within which time, he is obliged to give an account thereof to the ordinary, that is, to the bishop or arch deacon. "And the ordinary," as said in the rubrick, [Page 16]"shall proceed against the offending person, according to the canon." By which canon is not doubtless meant the law of Christ. But the canon law of the church of England, taken chiefly, if not intirely, from the canon law of the church of Rome. But still, the arch bishop's court is superior to that of the ordinary's; even as in the church of Rome, the pope in his conclave of cardi­nals, is supreme over all other ecclesiastical judicatures. And whether such methods of church discipline be not manifestly contrary to the laws of Jesus Christ, I freely submit to you my hearers to judge for yourselves.

One special reason of such national kind of hierarchies, or national forms of church government, seems to be taken from a supposition, that the Jewish church and kingdom was designed to be a sort of pattern for nati­onal churches under the gospel. The kings of Israel were supreme in all matters both civil and ecclesiastical. And in that church there was one high priest, chief over numbers of priests of a lower order; all which were superior to the Levites appointed to lower kinds of services.

In imitation of which, the church of Rome hath one high priest, set up in the pope's office, to be supreme over all ecclesiastical dignities, with a multiplied grada­tion of priestly orders under him. And so also in imi­tation of the kings of Israel, the kings of Great-Britain are deemed by the church of England, the supreme head thereof; and their ecclesiastical hierarchy aimed to be modeled, in some measure, after that of the Jewish church. As indeed the very notion of all national, religious establishments, seems to be derived very much from the same source, the national establishment of re­ligion in the Jewish kingdom of old. All which pat­terns of imitation, derived from the Jewish to the Chris­tian church, appear to be quite groundless. If it be considered, that the Jewish state was a type and shadow of spiritual and heav [...]ly things in and by the promised [Page 17]Messiah; that their kings were typical of Christ in his kingly office; their high priests typical of the high priesthood of Christ; as all their various offerings were, of the great sacrifice which Christ offered of himself; and even as the earthly was a type of the heavenly Ca­naan. All which, being types and shadows of Christ and heavenly things, were therefore abolished and done away by the coming of Christ, the substance, as abun­dantly set forth in the epistle to the Hebrews.

Or should it be thought a wise device, to have men of learning and superior abilities selected to be judges in ecclesiastical matters: What device then could be wiser, than to have the most learned in a nation, such as bishops and arch-bishops are supposed to be, for judges in such matters? But how much more wonder­fully wise then still, is the Romish device, of setting up the very wisest of all, endowed with a spirit of infallibi­lity, to be supreme judge over all? But the truth is, human policy has no right to devise any thing at all about church government, different from what the great Head of the church hath appointed. Authority to exercise discipline must rest in the hands of those to whom Christ himself has committed it, even in every particular church. In regard to which, it concerns the churches to see to it, that they stand fast in the liberty wherewith Christ has made them free. In civil mat­ters, men are commonly wont to account the privilege of being judged by a jury of equals, essential to their liberty. And so in ecclesiastical matters, the privilege of judging and being judged as equals in a particular church, is justly to be esteemed essential to gospel li­berty, in regard to the discipline of Christ's church and kingdom. Respecting which, as exercised by indivi­dual churches, is that, Mat. 18.18. "Verily, 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:" That is, be approved [Page 18]of, ratified, and confirmed by Christ the Head. Which discipline is to be proceeded in with a spirit of meek­ness, and readiness to forgive, in a sense of our own need of forgiveness. Mat. 18.5, 6. "Whoso shall receive one such little child in my name, receiveth me; but whoso shall offend one of these little ones which 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." Compared with ver. 35. "So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." So that where due regard is had to the laws of Christ, there will be no tyrannical lording of it over any. But while there is a forward­ness to forgive the penitent, there will be a steady and unshaken fortitude to reject obstinate offenders.

Some of the special ends designed by such discipline, is the good of offenders, the maintenance of brother­ly love, the honour of Christ, and that his church may enjoy his promised presence with them. One special end designed, is the good of offenders, that they may be convicted, humbled, and reclaimed; "That the spirit may be saved in the day of the Lord Jesus." 1 Cor. 5.5. Offenders therefore are to be disciplined, even in regard to their own good.

Another end thereby designed, is to maintain that brotherly love which the gospel requires. Christian brethren are enjoined, "above all things, to have fer­vent charity among themselves." 1 Pet. 4.8. But there can be no grounds for such fervent charity, farther than they appear to one another, to be truly conformed to Christ. Such therefore as conduct inconsistent with the christian character, must either be reclaimed or be cast out; that such as do partake together as brethren, in the spiritual ordinances of Christ's house, may have fervent charity among themselves. So that it is utter­ly inconsistent with that brotherly love, which the gos­pel [Page 19]requires, to hold communion with an offending brother, without taking gospel measures to reclaim him. Which discipline, is also for the honor of Christ, of his church and name in the world. For by this, said Jesus, "shall all men know that ye are my disciples if ye have love one to another." John 13.35. In re­spect therefore to such as do not appear, to be fit objects of this peculiar love, but unworthy to rank with Christ's members; it is said, "Purge out therefore the old leaven, that ye may be a new lump, as ye are unleaven­ed, for even Christ our passover is sacrificed for us." 1 Cor. 5.7. "For we being many are one bread, and one body, for we are all partakers of that one bread." 1 Cor. 10.17. And it must surely be vilely dis­honoring to Christ the head, for his body, the church, to admit openly profane members, to partake with them of that one bread, as members together of his one body. And so also to maintain the discipline of Christ's house according to his appointment, is requisite to en­joy his promised presence and blessing. As Christ's promised presence with his church, is to be expected, only while they walk in his ways, keep his command­ments, and attend the orders of his house. "For if ye love me, keep my commandments," said Jesus, "and I will pray the Father, and he shall give you a­nother comforter, that he may abide with you forever. He that hath my commandments and keepeth them, he it is that loveth me, and he that loveth me, shall be loved of my Father, and I will love him, and will ma­nifest my self unto him." John 14.15, &c. "For, if ye keep my commandments, ye shall abide in my love, even as I have kept my Father's commandments, and abide in his love." John 15.10. Which has respect to all Christ's commandments, even to such as regard the order and discipline of his house, as well as to others. Therefore without the due observation thereof, his spe­cial presence and blessing, is not to be expected. But [Page 20]rather the woes which he hath denounced against such as swerve from the faith and order of his house. As he said, "Remember therefore how thou hast received and heard, and hold fast and repent; if therefore thou shall not watch, I will come on thee as a thief, and thou shall not know [...] hour I will come upon thee." Rev. 3.3.

Hence then may be infered,

1. That it is a matter of great importance, that churches take earnest heed, to attend to, and observe, that order and discipline in Christ's house, which he himself hath ordained and pointed out in his word. The peculiar characteristic of churches, originates ve­ry much from this their manner and form of discipline. And as Christ said to certain Jews, professing to believe in him, "If ye continue in my word, then are ye my disciples indeed." John 8.31. i. e. If we walk ac­cording to my word, then will ye appear to be my dis­ciples in truth. So doubtless may it with just propri­ety be said of churches professing the faith of Christ. If they attend to, and observe the orders which he hath appointed in his house, then do they appear to be his churches in truth. Not but that, as in particular be­lievers, there may be many imperfections, consistent with their being true disciples of Christ; so there may doubtless be much imperfection in the order of church­es, consistent with their being true churches of Christ. And altho' to draw a line precisely betwixt such as may, and such as cannot be true churches of Christ, may not belong to fallible men to attempt; yet every one have a right to judge for themselves about these matters; and all had need to be fully persuaded in their own minds, as to their own practice, so far as to consort and walk together with such churches, as appear to them on the whole, most nearly conformable to the faith and order of the gospel. And yet still it is an undoubted truth, that churches professing the christian faith, do so far only appear to be the true churches of [Page 21]Christ, as they appear to walk after the order which he hath prescribed in his word. Therefore it highly con­cerns every church, as they would approve themselves a true church of Christ, to see to it that they attend to the mind and will of Christ, revealed in his word, re­specting the order and discipline of his house, and that they cordially embrace, and stedfastly adhere thereun­to; even in this respect, as well as in every other, cheerfully bearing the cross after Christ, that living to him as their sovereign Lord and King, they may reign with him in the kingdom of his glory.—And hence then,

2dly. Be exhorted my brethren, to see to it with ut­most care and diligence, that ye walk together in the true faith and order of the gospel. That ye submit yourselves to the Lord Jesus Christ, as sole king and lawgiver in Sion. That you attend to his will, set forth in his word, as the only rule of faith and practice; admitting no other rule in matters pertaining to the conscience, but submiting yourselves intirely to the authority of Christ in his word; that abiding stedfastly therein, you may appear to be a true church of Christ indeed. And take earnest heed to yourselves perso­nally, to conduct every one in particular, as becomes the members of Christ's body, holy in all manner of life and conversation, even as he that hath called you is holy; carefully shuning all the evil ways of this wicked world, even all covetous and injurious practi­ces; all bitter and envious passions, all defaming, rail­ing and backbiting; all intemperate and unclean in­dulgencies, and all lewd and profane company, and all vile and filthy conversation. Be on your guard against the sin that most easily besets you. And strive earnest­ly after growth and increase in every christian grace and vertue. That ye may approve yourselves to be the disciples of Christ in truth. And recommend your selves to the fervent charity of your christian brethren. [Page 22]And see to it, that you act the part of true disciples of Christ towards others. That you watch over your children, whom you have brought with you and given up to the Lord. That you faithfully train them up in the nurture and admonition of the Lord; instruct­ing, counselling, warning and reproving them; that be­ing trained up in the way in which they should go, they may not depart from it.

And take heed also as christian brethren, to watch over exhort and admonish one another. Suffer not sin upon thy brother, but if he sin, rebuke him. "Breth­ren, said the apostle, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness, considering thyself lest thou also be tempted. Bear ye one another's burdens and so fulfil the law of Christ. And be ye kind one to another, and tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you." But from incorrigible offenders, be careful to withdraw yourselves, and to put them away from among you. That you may appear to be, as becomes the body of Christ, knit together in love, and filled with all his fullness, to the everlasting praise of his glorious grace.