IT is probable, that some will object a­gainst the Performance, which the fol­lowing Sheets make manifest, and say, that it is great Weakness in me, to pretend to appear again in public Print, since my for­mer Performance was so much despised, and rejected by our good and learned Mi­nisters, and the Body of the People of Con­necticut: And more especially, since my Book has been confuted, and the Errors of it laid open by substantial Pieces, written for that End, &c.

I answer, My principal or leading Mo­tive, in my former Writing (nor yet in this) was not, who, or how many should be con­vinced, nor yet how much Credit it would get among Mankind; either among the Learned or Unlearned; but principally to discharge what I thought was my great Duty to God and Men, and unburden my distressed Mind, and keep a chast Consci­ence to him that has Redeemed me by the infinite Price of his precious Blood. My ground Principle of Action in Duty, is not [Page 10] how much Success or Prosperity I shall have in the Duty; but to get fruitful In­telligence in my Understanding, by God's Word and Providences, of what his Will is, in my Duty. This is enough to lay a solid Foundation of Action; leaving the Event with Him that governs all Things accord­ing to the Councils of his own Will. [...] my Divine Lord and Master did not con­vince the Scribes and Pharisees, nor the Body of his Covenant People the Jews, that he was the Christ of God; nor prevail with them, to be truly religious; vain will it be for me; a poor sinful, imperfect Creature, to think to succeed, more than He who is the Wisdom of God, and Perfect in all his Works and Ways. Yet notwithstanding, I humbly apprehend, that it is my Duty to labour in Love to God and Souls—to offer that Truth which is suitable to convince all rational Minds, (that are open and free to weigh Things according to their own Nature) what God's Will is, and Ways, and the Manner of his Working; as it re­spects our Duty to God, and each other. And so commit the Performance entirely to God's wise and righteous Disposal.

2. As to my Book's being confuted, and the Errors of it laid open; what is done of this Kind, that has not come to my Know­ledge, [Page 11] I can have nothing to say. But that which I have seen, I have a just Right to consider; which has been in three Pieces, wrote by three different Men. The first, I think, was Mr. Bartlet's Sermon, from Gal. 3.1. The second, some short Remarks made by Friend Bowles, of New-London, the third, a laborious Piece, wrote by Mr. Ross of Stratfield, Intituled, "A plain Ad­dress to the Quakers, Moravians, Separates, Separate-Baptists, Rogereens, and other Enthusiasts, on immediate Impulses, and Revelation," &c.

As to these Three Men's treating me; to speak the Truth of my Neighbour, Friend Bowles has treated me more like a Christian, than Mr. Bartlet or Ross. For Friend Bowles took Pains to send a Man on Purpose, (as the Man told me) up to Mid­dletown, from New-London, to know whe­ther he understood me right, in some Pas­sages in my Book, respecting what I meant by the House of God, and about the Sab­bath, and some other Words, &c. shewing a Disposition to get my Mind, just as I understood myself; which Conduct, so far is commendable. But as to his Opinon a­bout the Sabbath, and the other Things he faulted me in; I not having his Piece by me; and being satisfied that his wild No­tions [Page 12] about the Sabbath, and the Scriptures, are in a Circumstance, that there is not the tenth Part of Danger, that Persons will be ensnared by him, as there is by Mr. Bartlet and Ross's Performance. There­fore I shall leave Friend Bowles at this Time, with his own Opinion of Things, to stand or fall to his own Master; and say, altho' Mr. Bartlet lives in the same Town, with me, and not scarce three Miles Dis­tance, yet he never shewed the neighbour­ly or christian Part to enquire, (like Friend Bowles) whether he had got my Mind, be­fore he published it. But I should not fault him here, if he had done Justice to me, and the Truth, as it is written in my Book, which he has quoted to. The Reason why I did not write an Answer to his Ser­mon, when it first come from the Press, was this, That all that understood experimental Religion, the Essence of a saving Faith, of the Teachings of the Holy Ghost, and care­fully read his Sermon, knew that there was nothing of Weight in it—A mere vain A­musement to tickle and please the Ears of the carnal World; and feed the Minds of the Enemies of God and his Cause! so that the Sermon itself is sufficient to shew the falicy of it, to all fruitful discerning Chris­tians, that I need not write a Word to un­cover [Page 13] it to such. And those that are Mr. Bartlet's high Favorites, that do not exa­mine or search the Scriptutes for them­selves, but take what he sayeth as an Ori­cle. Now if I could write or preach the Mind of God, as perfect as the Apostles; such Persons, would likely reject the Truth dispensed by me. That if it were not for a middle Sort of Persons, that are not so tightly glewed to the Ministers, and yet have not attained to any great Clearness of dividing between Truth and Error; who have some Mind to try all Things, and to hold fast that which they themselves un­derstand to be according to Truth; I shall have no need to reply a Word to the Ser­mon. But for their Sakes, and all that will labour calmly and uprightly to read Mr. Bartlet's Sermon and my Book, I shall re­mark as followeth.

1. Mr. Bartlet has made a sad Mistake, through the whole of his Sermon, which is common for all Persons to do, that are so unhappy as to fall on the wrong Side of the Question. He has begged the whole Mat­ter in Debate, for he has settled the Point, that he and his Confederates in the Mini­stry are right and their Churches; and never bro't a Scrap of Scripture or Reason to prove that they are so. Whereas my Reader may [Page 14] remember, that the whole Scope and Bur­then of my Book (which Mr. Bartlet con­demns) is to shew the Contrary, both from Scripture and Reason, that the standing Ministers and Churches in this Colony are not practising in the Rule of God's Word. Doubtless there are converted Men in the Ministry, and converted Persons in their Churches, which we have soberly dissented from. But we all profess to know, that converted Ministers or Church Members, is not the Rule of Faith or Practice in Re­ligion, but the written Word of God. Surely then had Mr. Bartlet acted wisely, and as a Minister of Christ, he would have shewn to his Hearers or Readers, from the Scriptures that he and his Confederates was speaking and walking according to the Law, and to the Testimony; but he has not done it; and the Scriptures gives the Reason, Isa. 8, 20, "Because there is no Light in them."

2dly. It must be allowed by all, that a Man to vindicate himself in any important Affair, will produce the best Evidence and Reason, that he is Master of, which I sup­pose Mr. Bartlet has done. Therefore, let any proper Person that knows what the Work of a Minister of Christ is, and that can distinguish Truth from Error, read [Page 15] Mr. Bartlet's Sermon, and he may see that there is no Character nor Fruits of a Mi­nister of Christ through all the Sermon. For a Minister of Christ in his Perform­ance, will discover some experimental Ac­quaintance with the Lord Jesus Christ. But his Sermon gives no Scripture Evi­dence, that he knows Jesus Christ.

3dly. A Minister of Christ discovers an Acquaintance with the Work of the Spi­rit of God upon the Heart, in the whole of its Work upon the Sinner, till he is bro't to bow to the Foot of pure Justice. Search Reader, and you may see, that Mr. Bartlet has not shewn the Need of any Holy Spi­rit, (scarcely) nor pointed out his Work, in all his Sermon; indeed he has hardly intimated, that there is any Need of any Holy Ghost in Religion.

4thly. A Minister of Christ discovers an Acquaintance with the New-Birth, John 3, 5. How the Work is wrought, and the Operation of God's Spirit upon the Heart, that is made holy, & what the Exercise of the Mind is, that has Communion with God; also what are the Scripture Marks of Growth in Grace, and Heart Holiness. All which Mr. Bartlet has left out of his Sermon.— And why?—Whether it was his Zeal a­gainst me, made him forget the Essence of [Page 16] his Sermon; or his Want of experimental Acquaintance with the Holy Spirit's Work, before and after Conversion, or the Want of an Author at Hand, wrote through the Spirit's Help, to have borrowed some Mat­ter, &c. I leave him to say.

5thly. Once more. A Minister of Christ experimentally knows what saving Faith is; and that it is the Gift of God; also the Exercise of the Mind in the Soul's first U­nion with Christ. But the Author has seen fit to deny the Description of the Essence of a Saving Faith, which I have given in my Book, and to call me a Seducer, a Man of corrupt Mind, reprobate concerning the Faith; also that I am the Person described; 2 Pet. 2.1. "Who privily shall bring in damnable Heresies, even denying the Lord that bought them." See P. 50—53. And at the same Time, left his poor Hearers or Readers, without describing what the Es­sence of a Saving Faith is; through the Whole of his Discourse, altho' the Subject Matter naturally led thereto; for there can be no Gospel-Obedience to the Truth with­out saving Faith: And more especially, when he undertook to shew the Descripti­on that I gave, was corrupt, and so conse­quently Soul-damning. What criminal In­justice is the Author guilty of, to leave his [Page 17] Hearers without any Knowledge of the true Way? When does Providence call louder upon Christ's Ministers, to describe Saving Faith in the Love, Fruits and ge­nuine Effects of it, than when it is cor­ruptly set forth by a seducing Teacher (as The Author calls me) and yet no Description of the true Faith held forth by him? Poor Souls, that submit to such a blind Teacher! that after all the Noise your Teacher has made about your being seduced and cor­rupted in your Faith; his Labours among you give no Evidence that either he, or you have got any Faith, that will stand your Souls in Stead, in the last Day. Neither are you ever like to come to the sav­ing Knowledge of Jesus Christ, by such Improvements, through Time; for a Cart-Load of Sermons upon the Negative, will never produce the Positive, and Negative, Negative, is the Sum total of the Author's Sermon.

6ly. In P. 50, and 51, the Author writing of me, sayeth, "And since God in his holy Providence, has permitted such a Seducer," (with a marginal Note, setting my Name at large in the Margin) ‘lately to make his Appearance amongst us; who comes in the Manner and with the Spirit of those whom the Apostle cautions us not to [Page 18] receive, 2 John 10, 11. And he who has been permitted to draw away some from their Steadfastness in the Order of the Gospel; has one of the most discriminat­ing and distinguishing Marks, which the Apostle gives of a seducing Teacher. 2 Tim. 3.8. Men of corrupt Minds, re­probate concerning the Faith; and that he is unsound in the Faith, appears in his printed Book, in which many Er­rors are contained, and among others, one that shews the Faith that he holds, is not the Faith of the Gospel, as it stands in his Book, Page 114, where he des­cribes a Saving Faith thus, That it is the assenting to, and receiving Jesus Christ, for what he is in himself, and not for what he has done for the Creature. Now this Description of Faith excludes the Satisfaction, if not the whole Mediation of Christ, out of the Essence of saving Faith.’ Thus the Author writes of me & my describing the Essence of a saving Faith. And in Page 53. ranks me with the worst of Hereticks. But I read, the Curse cause­less shall not come; also the Wicked is snared in the Work of his own Hands— and let his Net that he hath hid, catch himself—into that very Destruction let him fall, Psalm 9.16. and 35, 8. Therefore, [Page 19] Reader, be pleased carefully to consider what I have wrote; which the Author takes to be such damnable Heresy, which you may find in my Book, Page 115, 116, the whole Passage is as followeth, ‘One Reason why some Persons oppose us in our declaring against this doubting, is from a Conceit they have, that we hold Doubting a Sin, place the Essence of saving Faith, in a Knowledge that we are converted: But this is their Mistake; for we hold, that the Essence of a saving Faith, is the Soul's assenting to, and receiving Jesus Christ for what he is in himself, and not for what he hath done for the Creature; for many a Time a Believer has such a Discovery of Christ, in his Glory and Excellency, that all the Faculties of the Soul, go forth in the receiving of him in his Fullness, with an immortal Thirst, be­gotten by the Spirit of God, to be made completely holy, as he sees God is holy▪ and at that Moment he may not have one Thought what Frame he is in, or what God has implanted in his Heart. But usually upon such a Discovery, the same Spirit of God that led out the Soul to receive Jesus Christ, for what he is in himself, discovers to the Soul what Grace and Actings of Grace, God has implanted [Page 20] in the Heart, according to what we read, 1 Cor. 2.12,’ &c. Thus it is expressed in my Book, and purposly, to remove the Mistake, that some had got of our Opini­on of saving Faith, supposing that we held the Essence of a saving Faith, to believe that we was converted, or that Christ loved us in particular, or that our Sins was par­doned, &c. all which is contrary to our O­pinion, and well agrees with the Author's Opinion of Faith, opposite to mine.—For consider the Word Essence; it is that which constitutes the peculiar Nature of any Thing, and makes it to be what it is, and without which it cannot be. Therefore the Author's denying my Description of the Essence of a saving Faith; and comment­ing upon it, as he has done in two or three Pages, plainly holds forth, that a Person that has the Essence of a saving Faith, must have a fruitful Understanding of the Offices of Jesus Christ; and also Assurance of his Interest in Christ's Favor, or that his Sins is pardoned; so that Assurance is brought into the Essence. Also, that there can be no saving Faith without Assurance. This is contrary to the Scriptures, John 14. and all sound Divines that ever I read. For if a Sinner, in his first closing with Christ, does not except him for what he is in himself, [Page 21] but for what he has done for him; then it followeth, that he must know what Christ has done for him, before he has the Essence of saving Faith; which brings the Person to have Assurance before he has the Essence. And I suppose this will not suit the Author: Yet I think this must be the genuine Im­provement of his Remarks upon my Des­cription of Faith.—For consider where the pinching Point is, viz. and not for what he has done for the Creature. Note this not, is the Difficulty▪ And why? Because it excludes all legal Righteousness, Self and Selfishness, out of the Question, in the Person's excepting and closing with Jesus Christ. My Description of the Es­sence of a saving Faith, plainly supposes a regenerating Work of God's Spirit upon the Person that thus acts, Faith upon the Son of God; and that the Person, in di­vine Scripture Light, beholds that in Jesus Christ that is infinitely excellent in itself; ei­ther divine Wisdom, Power, Justice, Truth, Purity, Holiness; or high, deep and bound­less Mercy; all which attracts the Soul with Delight, Union and Complacency, all which is intirely one Side the Consideration (at this Time) of what is done to, or for the Person; neither is the Person, at this Time, concerned about going to Hell, but is in­tirely [Page 22] taken up in what he beholds, out of himself, in another, even Jesus Christ, or some of his glorious Perfections; in which View, he is surrounded with the sweet Awe of God, divine Peace and Serenity of Soul, at the Foot of pure Justice satisfied, and in some Measure happified. Yea, those Perfections of God, which struck Terror and racking Distress upon the Person, while under the Law, now are the Delight, and great Satisfaction of the Soul, being in U­nion therewith. And all this is a one Side the Consideration of any Thing done for the Person; and is discovered in the Word of God, which I call the Essence of a saying Faith. But it is the further Work of the Spirit of God, through and by his written Word, to enlighten and inform the Under­standing of the Person, what is wrought in him, and done for him, and to instruct him into the Mystery of the Personality of the Trinity; to distinguish the Offices of Jesus Christ. In which Knowledge the Believer grows through Time, and ia a vast Eterni­ty: But does not properly belong to the Essence of saving Faith; because saving Faith is wrought in the Heart, before this fruitful, extensive Knowledge, &c.

7thly. Let our Attention be to the very Expressions themselves, and see whether [Page 23] the Author had any just Cause to write as he has in Page 50, to 53. Observe, ‘For we hold that the Essence of a saving Faith is the Soul's assenting to, and re­ceiving Jesus Christ for what he is in himself, and not for what he has done for the Creature.’ Now had I have placed God, the Person of the Father, as the first Object of Faith, the Author might have had some Colour to suppose that I was an Ari­an or Socinian. But in as much as I have placed Jesus Christ, the sole Object of Faith, as he is God-Man, and so the only Media­tor between God and fallen, sinful Man, there can be no Cause for his Opposition. For consider the Soul, assenting to Jesus Christ, must imply something discovered in him, worthy of Approbation and Choice. Also, the receiving Jesus Christ, for what he is in himself, must imply the Submission and full Consent of the Will, with the chaste Em­bracing of Jesus Christ, with the Affections: And how is it possible for this to be done, unless Jesus Christ is received essentially in all his Offices, as a Savior? for I understand the proper Meaning of the Word Jesus, is the Savior, and the Word Christ, is the A­nointed Son of God, or the Anointed Sa­vior. Which Expressions contain all that Jesus Christ is, in this Gift of God the Fa­ther, [Page 24] to a lost World, or to the Soul that truly receives him, as offered in the Gos­pel. So that all that can be supposed that Jesus Christ is to a Sinner, in all his Offices, must be implied and contained in a Per­son's receiving Jesus Christ as I have ex­pressed. That upon the Whole, what the Author is pleased to call Heresy, and so soul-ruining, I soberly & solemnly believe to be according to sound Doctrine, and soul-sa­ving, according to the Experience of all the Godly that ever was, is, or shall be till Christ's second Coming. I will cite a Pas­sage out of two godly Authors, Dr. Ames, in a Book entituled Conscience, with the Power and Case thereof. Chap. 10, of Love towards God. ‘Quest. 1. Whether is God to be loved for his Goodness and Per­fection in itself considered, or for his Goodness towards us, and Benefits con­ferr'd upon us?—Ans. 1. The most perfect Kind of Love stands in this, that we love God for himself; that is, that the formal Reason of our Love being (as the Schoolmen speak) the lovely Na­ture of God, and that our Love be car­ried towards him as towards the last End. 1st, Because that Love is perfect. 2. Because if we love God, only for his Goodness towards us, then we love him [Page 25] for ourselves, and so we love ourselves more than God.’

2. Mr. Edwards writes as follows, shewing the Sign of gracious Affections, Page 134. ‘2. The first objective Ground of graci­ous Affections, is the transcendently ex­cellent and amiable Nature of divine Things, as they are in themselves, and not any conceived Relation they bear to Self, or Self-Interest.—"Page 135. "A Change made in the Views of his Mind, and Relish of his Heart, whereby he apprehends a Beauty, Glory, and supreme Good in God's Nature, as it is in itself. This may be the Thing that first draws his Heart to him, and causes his Heart to be united to him, prior to all Consi­derations of his own Interest or Happi­ness, although after this, and as a Fruit of this, he necessarily seeks his In­terest and Happiness in God"—Page 136. This infinite Excellency of the divine Nature, as it is in itself, is the true Ground of all that is good in God, in any Re­spect. But how can a Man truly and rightly love God, without loving him for that Excellency in him, which is the Foundation of all that is in any Manner of Respect, good or desireable in him? They whose Affections to God is found­ed, [Page 26] first on his Profitableness to them, their Affections begins at the wrong End; they regard God only for the ut­most Limits of the Stream of divine Good, where it touches them and reaches their Interest;—" Page 139. "Where­as the Exercises of true and holy Love in the Saints arise in another Way. They don't first see that God loves them, and then see that he is lovely. But they first see that God is lovely, and that Christ is excellent and glorious; and their Hearts are first captivated with this View, and the Exercises of their Love, are wont from Time to Time to begin here, and to rise primarily from these Views; and then consequently they see God's Love, and great Favor to them,’ &c. Thus writes these Authors, and well agrees with the Description that I have given of the Essence of a saving Faith, which I wrote Years before I read these Authors. But to return, and say, as to the rest of the Errors, which the Author sayeth is in my Book, I shall leave, till he is so kind, as to tell me what they be; for I must suppose that the Spirit, and Tem­per of Mind that governed in him in this Affair, led him to take Notice of that which was most gross, and contrary to his Opini­on [Page 27] of saving Faith; yet it appears to all Christians, to be sound Doctrine (as I trust and believe.) Had the Author placed his own Name in the Room of mine, he would no Doubt, have made a right Application of his negative Performance. But I mean to write in Soberness; for Soul-Blood is heavy Blood to account for. My Heart has been in Pain for the Author, and the poor, perishing People under his Charge. I have not altered my Opinion of the Au­thor's standing for more than twenty Years. I have been informed by his Hearers, that he opposed the Work of God's Spirit, ever since the glorious and blessed Work of God in the Year 1740, 1741, and so down to this Day of Reformation. Whitefield, that wonderful Instrument that God has improv­ed for great Good to Souls—I have been informed he has called him a Deceiver and Imposter.—And it is easy for all that knew Whitefield and his Religion, to know the Author's Standing; which calls for the Bowels of Pity and strong Cries to God for him, that he may not die with the Blood of his Hearers in his Skirts. ^*

2ly. I shall proceed to take some Notice of [Page 28] Mr. Ross's Performance, as before menti­oned. (A plain Address to the Quakers, Moravians, Separatists, Separate-Baptists, Rogereens, and other Enthusiasts, &c.) But I must confess, that his Performance is such, that it is difficult to make any other Reply than a general one, by Reason that he has been so unchristian-like in his treating of me, to rank me among a Number of Persons and Professions that I stand no more in Connection with, than he himself; and never point me to any Thing that I hold in Principle or Practice, counter to the Word of God, &c.

First, I think, Mr. Ross, quite forgot in his Performance, the Apostle Paul's Cau­tion, Rom. 2.21. "Thou therefore which teacheth Another, teachest thou not thy­self? Thou that preachest, a Man should not steal, dost thou steal?" &c. for he has charged the Separates almost with every Thing, but what is good, in his Book; insinuating to the Public, as though we was some of the wildest Sort of Enthusiasts, set­ting as a Scarecrow in the Front of his Book, an Account of the Dutartres, and the Life of John Lewis; which Accounts are ve­ry shocking Instances of dreadful Delusi­ons. And then, through the main of his Book, has discovered a great Zeal without [Page 29] Knowledge; and has asserted some Things of the Separates, which is not true; and applyed the whole of his Performance wrong, as to the separate Teachers, and their Churches; yet, at the same Time pretends to be a Man of God, an Instructor of the deluded and ignorant, when his Book gives him no such a Character.

2. Consider, Reader, is it not reasonable that Mr. Ross should prove that the Sepa­rates are guilty of the many Errors that he has charged them with, in his Book? Whereas he has done Nothing to prove his Charges, but his own bold Assertion, or the bare Assertion of some others in the like Presumption with himself. Christ di­rects us as in Mat. 7.12. "Therefore, all Things whatsoever ye would that Men should do to you, do ye even so to them, for this is the Law and the Prophets.— How harsh and unchristian-like should I be to Mr. Ross, to charge him with being an Arian, because there is some in the King­dom; or that he was a Deist, because that there was some in the Colony; or that he was a Drunkard, or Thief, because some that waited upon his Ministry was so, & he innocent of these Things. This Metephor I think, fairly represents Mr. Ross's Con­duct to me, and my Brethren, in this Re­formation. [Page 30] And if he should see these Lines, I would entreat him to compare his Conduct with the Text cited.

3d. In Page 28, the Author has ranked Elder Pain, and myself, with Others that I know Nothing about, and quited a Passage out of some Author—but what Author I know not.—He has not fixed any Name to it, that his Readers may think, that I or Elder Paine was the Author of that Quotation. Part of which is as followeth, ‘That though the Scriptures contain a full and sufficient Declaration of Christian Doctrine, yet they do not contain the whole Will of God, which is necessary for us to know,’ &c. This Opinion I hold to be corrupt, as well as the Author; for I hold that the written Word of God is the alone, and only Rule of Faith and Practice, and contains all that is need­full for us to know in Time, to fit us for a happy Eternity; so this Charge against us falls through for Want of Proof.

Again, in Page 40, the Author, by the Margin Note, has ranked me with Enthu­siasts and Deists, which, when I read, bro't to my Mind a zealous Minister's Observa­tion upon my Book (as I was informed) viz. that there was not a Word of Divinity in it. His Deacon reply'd, if there is not a Word [Page 31] of Divinity in it, there is a great Deal of Scripture in it. So I must reply to my Antagonist, with the Deacon, If I am a Deist, my Book has a great Deal of Scrip­ture in it, for it was upon the Scriptures I founded my Principles, and vindicated my Arguments to prove the same. Had the Author been vindicating the Truth, or the Cause of Christ, as he vainly pretends, it appears to me it would been his proper Work to have cited his Readers to the Pa­ges in my Book, where those dreadful Er­rors are (if to be found) that he charges me with. It cannot be denied but that I have used the Scriptures frequently in my Book, to vindicate what I call and firmly believe to be the Cause of God. Therefore, he should have shewn where I preverted the Scripture, and applied them wrong. But Nothing of this is done. If he thinks that it is a gone Case with me, as he intimates in the Beginning of his Book; yet I would charitably hope, that he does not think that to be the Case with all that read my Book. Therefore he should have cited his Readers to my Errors, that he has loaded me with, to save them from being destroyed by me; unless he concludes that his Readers has no Right to hear and try Things, Prin­ciples and Doctrines for themselves; [Page 32] but are obliged to take all from his bold Assertion, as an Oracle; which, I think, is the whole Scope of his Book, by Reason that he has never undertook to prove, thro' his Book, that I, or any of my covenant Brethren, in all this Reformation, are guil­ty of one Fact or Error, that he has repeat­edly charged us with; unless it be in Page 88, where the Author, in a weak and child­ish Manner, presumes to write as followeth: ‘To prove that I have laid no unjust Charge against you who have separated from the standing Churches or New-England, in what I have now alledged, I might bring many Testimonies from sundry worthy Persons: But I shall con­tent myself at present with the united Testimony of Mr. President Edwards, and Mr. Bellamy, in a Book written by the Latter, and recommended by the Former,’ &c. and so cites a Passage out of Mr. Bellamy to prove his Charge.— Had he a cited a Passage out of Mr. Fla­vel's Works, wrote against the Errors of them Times a hundred Years before we had any Being, he would have proved his Asser­tions as well as he has now done. For where has Mr. Edwards, or Mr. Bellamy, shewn from our Writings, or any other Ways, that we hold these Things, charged against [Page 33] us? Mr. Edwards is doubtless gone to Heaven; and I would charitably hope that Mr. Bellamy may get there too, so as by Fire, 1 Cor. 3.15. But I belive that he will love the Separates better than he has done for many Years back, if he ever does, &c.

Also, in Page 126, the Author has cited another Passage out of Mr. Bellamy's Dia­logues, and saith, Mr. B. has had a pretty large Acquaintance with the Separates, &c. But I think not so large as to speak the Truth of them; for in the Passage, now cited, he saith, ‘I behold, 1st. the Love, the self-moving Goodness of God, in the Gift of his Son; but not (as the Se­parates imagine) that he loves me in par­ticular, and is reconciled to me—’ and so on: Which Assertion is very false and slanderous, according to what Knowledge I have got of myself & Brethren; yet as false as it is, it will serve the Author's Turn, to prove all his Assertions against the Separates. But I desire Mr. Bellamy & Mr. Bartlet, since they are Brethren together, in the same Cause and Profession, to compare their Witness a­gainst the Separates together, & see how they agree or rather disagree. The One condemns the Separates for holding to a Faith that stands connected with selfish Views, suppos­ing that the Person imagines that there is some Favor bestowed upon him, that moves [Page 34] the Person to believe, and love, &c.— The Other condemns the Separates (or ra­ther myself) for holding a Faith that sixes intirely in Jesus Christ, and receives him alone, for what he is in his own eternal Ex­cellencies, exclusive of any previous Know­ledge of any special Favor bestowed upon the Person, &c. I close this Remark with leaving these two Persons to dispute this Difference out that is between▪ them, and get agreed; otherwise their Witness against the Separates will not be legal.

4. I had it upon my Mind to have made many Remarks upon Mr. Ross's Book, but find, if I go where my Mind leads, I must write a large Volumn, instead of a short A­pology. Wherefore I conclude what fol­loweth, under this Head, may serve for a sufficient Answer to the Author's whole Per­formance, as it respects the Separates.

1st then. I think I have a just Right to exclude out of the Controversy that is be­tween me and my Author, the Quakers, Moravians, Separate-Baptists, Rogereens, and other Enthusiasts; and leave them to vindicate themselves, as they see fit.

2. I have a just Right to exclude all that bear the Name of Separates, that have, or do meet with us in public Worship, that are not Church-Members, under covenant [Page 35] Bonds to walk in all the Laws and Ordi­nances of Christ: And in this Case shall adopt the Apostle's Words in 1 Cor. 5.12, 13. "For what have I to do to judge them also that are without? Do not ye judge them that are within? But them that are without, God judgeth." So that I, nor a­ny of my Brethren in the Ministry, are no more to account for these out of Covenant, than the standing Ministers are for every corrupt, profane, immoral Person, that waits upon their Ministry. Now, having excluded these out of the present Contro­versy, the Matter in Debate is brought into a small Compass. And who has a Right to look upon me, or my Brethren, guilty of the Things charged, without Evidence to prove the Facts charged? I suppose that I have a just Right to look upon the Au­thor's whole Performance, as it respects me and my covenant Brethren, a sinful, and so a shameful Way of slandering his Neighbours, Indeed it appears to me, that in the Method that he has proceeded in, against the Separates, that if Paul was here in this Reformation, he could not escape his Slanders. But I leave the sober, un­derstanding Reader to judge, &c.

I had a Design of transcribing several Passages out of the Author's Book, that those [Page 36] that have not seen it, might have the Advan­tage of seeing and judging for themselves: But upon a second Thought, find it will en­large my Book beyond my present Design. Therefore I shall content myself with trans­cribing One, which may shew the Spirit and Temper of Mind in the whole Book. As in Page 54. ‘If you were really hum­bled, how come you to be so wise in your own Conceit, and to have such a high Opinion of your own Gifts, Experience and Grace; and so much Contempt for all but yourselves? Whence is it that you don't pay any Regard to the Reason and Judgment of any Man, or Number of Men, let them be never so wise, learn­ed & godly; but trample on all Church­es, and their Determinations, but your own, with the greatest Disdain? Did you not make this one grand Plea, for your Separation from us, that our Church­es were not pure enough for such holy Persons as you? Were you not afraid such eminent Saints as you, would be polluted by having Communion with such Sinners as you think we are? Is it not then a downright barefaced Insult on common Sense, for you to pretend to Humility, when your whole Conduct loudly declares that you are lifted up [Page 37] beyond Measure with Pride? But pro­bably it was powerfully impressed on your Minds, you were more excellent than your Neighbours, if you had such an Impression on your Minds, your own Conscience, and Reason doubtless op­posed it at first, because there were sun­dry Things that rendered it very impro­bable. But there was something so agre­able in the Impression, you at Length gave Way to it, and now act upon it.— Now, can you think, can any Body be­lieve, that an Impression that has puffed you up with Pride, and inspired you with Disdain towards Thousands that are re­ally superior to you, could come from God?—What though you despise fine Cloaths, and new Fashions, and exclaim against them;’ —and so on—thus the Author writes. Now, honest Reader, if you have not the Character of a Minis­ter of Christ in Mind, I would advise you to take the Bible, and read it carefully, see 1 Tim. 3.2 to 7. Tit. 1.7, 8, 9. Matth. 28.19, 20. Now see what there is in this Book, that agrees with such a Cha­racter the Scripture gives of a Mini­ster of Christ: What sound Doctrine, Scripture or Reason is there used to convince us, if we were in Errors, as he [Page 38] supposes? Not a Scrap. And indeed I see not why such a Declaration does not lie a­gainst all Persons, in all Ages of the Church that have true Faith in Jesus Christ, and take his written Word as the only and alone Rule of Faith and Practice. For altho' Elder Pain, and myself, in our Books pub­lished, have laboured to prove, and, I think made it evident, that the religious Consti­tution of this Colony is not founded upon the Scriptures of Truth, but upon Men's Inventions. Yet the Author, nor any Bo­dy else, that I know of, has undertook in any sober, serious Manner, to show where we have missed the Mind of God, and so preverted the Scriptures that we have bro't to vindicate our Principles and Practice.— And till something of this Nature appears, it will be a fruitless Chace to follow every party, proud, superstitious Person, as the Author appears to be by his Book; which Performance is suited to please the Ene­mies of the Cause of Christ, and to blind the Eyes of the ignorant, and lead them to believe a Lie. But I must dismiss the Au­thor, and his Book, desiring and praying, that he may see his unscriptural and unchris­tian Performance, and have his Heart truly humbled, and his Soul saved.

3. It is probable that it will be objected [Page 39] by some against me, for the following Per­formance, saying that I am a deluded Per­son, a Mischief-Maker, despising and un­dermining our good Ministers and Church­es, in this Colony, endeavouring to make Divisions and Separations in the Churches and Societies, in Order to break up our good Constitution, &c.

I answer, as to my being a deluded Per­son, I shall leave my Principles and daily Practise, with this Book, to apologize for me, and shew how far I am in the Truth, or out of it.

2. As to my despising your good Mi­nisters and Churches, the Word of God directs me not to have Men's Persons in Admiration, but to judge of them accord­ing to their Fruits, Matth. 7.20. or to esteem them for their Work's Sake. 1 Thes. 5.13. And by this Rule my Esteem can­not be very great, for Want of gospel Fruits and Works to gain it.

3. As to my endeavouring to make Divisions and Separations, &c. my Study and painful Labor is, to obtain, thro' free Grace, a right Understanding of Christ's whole Will, as it is revealed in his written Word; and also for sanctifying Grace, to practise the same, whatever it cost me.— But if my Principles or Practice be coun­ter [Page 40] to the written Word of God; then be so kind and christian-like, as to shew me wherein. But if it should happen that by my holding to, and practising the Truth, Divisions and Separations arise; then I think that it is high time for those that make the Objection, to look about them, and to know where their Standing is.

4. It is an allowed Point, that every One has a Right to vindicate his own Character; which Principle brings me under a Necessity to examine the religious Constitution of this Colony, and carefully compare it with the Word of God, before I comply with it; otherwise I must be accounted no better than a Papist, Mahometan or Pagan.— Therefore, to escape this reproachful Cha­racter, I may lawfully be justified for going through the following Performance in my Remarks upon the religious Constitution of this Colony. And in as much as it is like­ly that those that make the Objection a­gainst my Remarks, are those that highly esteem the Constitution; I need no more, but turn them to the Platform. Saybrook Confession, Page 5. ‘This Confession of Faith we offer as our firm Perswasion, well and fully grounded upon the Holy Scriptures, and commend the same unto all, particularly to the People of our Co­lony, [Page 41] to be examined, accepted, and con­stantly maintained. We do not assume to ourselves that any Thing be taken upon Trust from us,’ &c.

Here my Reader may see I am directed to examine for myself, & not take upon Trust from them. So that instead of faulting of me for examining their Plan for myself, I think that I ought to be commended for complying with their wholesome Counsel. For if I disregard their Counsel, they fur­ther say, ‘For an orthodox Christian to resolve his Faith, into Education, In­struction, & the Perswasion of Others, is not an higher Reason than a Papist, Ma­hometan or Pagan can produce for his Religion.’ P. 6. Thus I find, written by that grand Council at Say brook; receiv­ed by Ministers, Churches, and the Gene­ral Assembly. So that if they will be con­fident with themselves, it is a sufficient A­pology for all my Remarks upon the Con­stitution, provided my Remarks be just, and according to Truth; and if I have writ­ten otherwise, let him that discovers it shew me wherein, and I shall be indebted to him for his Kindness.

5thly. As to my breaking up your good Constitution—it is one Thing to say it is good, and another Thing to prove it to be [Page 42] so, from the Scriptures. My principal and main Design, is to vindicate what I soberly and solemnly think to be Truth, and the sacred Rights of Conscience. And if it should so happen, that what I have written be the Truth, and should uncover the Con­stitution, tending to its Overthrow, I may be out of the Question; for the Controversy will properly fall between the Espousers of the Constitution, and the Author of the Truth. And there I would humbly leave the Cause to have its final Issue; and only say, I have no Man or Men's Persons as such, in View, in my Writing. But would as much as is proper, separate Ministers, Civil Ru­lers, and Churches, from the Constitution, and consider this Religious Constitution as it is compiled or written, as though it was not established in this Colony; but pre­sented here from some remote Part of Christendom, for Examination, to see if it was according to the Word of God, and the sacred Rights of Conscience. In this Light I would earnestly and humbly en­treat of the Reader to consider and weigh it, and my Remarks upon it;—and when the Truth is understood a one Side; all Persons then, as Truth is embraced or re­jected by Persons, we have a Right to speak of, and make Application. Mat. 7.16 to 21.

BY the Religious Constituti­on, I mean certain Laws in the Colony Law Book, called ecclesiastical; with the Confession of Faith, agreed upon, by the El­ders and Messengers of the Churches, met at Say-Brook, especially the Articles of Administration of Church Discipline.

In order to prosecute the following Per­formance, I shall endeavour to build upon the Rock Jesus Christ (as he reveals him­self in the written Word) as laid in ZION, a chief Corner Stone, elect, precious, 1 Pet. 2.6. Isa. 28.16. "For other Foundation can no Man lay than that is laid, which is Jesus Christ, 1 Cor. 3 11. Pray observe. Not the Prescriptions of Man, or Men, Co­lonies nor Kingdoms; but strictly, and ab­solutely [Page 44] what is in the Scriptures of eternal Truth, before Kingdoms or Colonies was constituted or set up.—Jesus Christ is the alone and only Head of his Church, Eph. 1.20, 21, 22. Col. 1.18. And the only Judge and Law-Giver, Isa. 33.22. It is to him, all Mortals that are happy, of any and every Profession, Rank and Order must have Recourse, by a supernatural Agency of the Holy Spirit; whose Office it is to regenerate the Heart, and implant that Faith which operates in divine Love and Union to Jesus Christ the Head; which Faith has a renewing and transporting Pow­er upon the whole Man. 2 Cor. 3.18. and engages the enlightened and sanctified Mind to be strictly conformed to God, in all his religious, civil or moral Actions. Phil. 3.8 to 15. Tit. 2.14. As Man by nature, is naturally inclined to transgress God's righ­teous and just Commands, and so under just Condemnation. John 3. 18—36. So also those that are converted, and truly u­nited to Jesus, have a new Nature through which they freely and delightfully do God's Will; it is their Liberty, Privilege and Happiness to keep God's Commands. Eph. 2.10. 1 John 5. [...]. and whilst the Believer so abides, there is no Condemnation to him. Rom. 8.1. Yea, that Person that, in pure [Page 45] sanctifying Light, sees Jesus Christ to be all, and in all, Col. 3.11. cannot, nor will not comply with any Articles of Faith or Practice, compiled and established by Men, that he cannot see agreable to the Law and to the Testimony, Isa. 8.20. or the writ­ten Word of God; altho' there may be Men united therewith that he esteems as Men of Wisdom, Gifts and Grace. Yea, if these Articles of Faith should be estab­lished by the Laws of a Colony or King­dom; these are all too sandy a Foundation for an upright Soul to act upon, neither will he comply with such a Constitution, altho' he be threatned with Prison, Fag­gots and Fire: For the Language of his Heart is, "The Lord is our Judge, the Lord is our Law-giver, the Lord is our King, He will save us." Isa. 33.22. Again, that Person that by Faith sees Christ to be All in All, sees that his Conscience is not his own to give, to please this Man or that; but that Jesus Christ challenges the sole Right of Conscience, yea, the whole hu­man Soul, with all its Powers and Facul­ties, to be intirely at his Dispose. There­fore, this Person rejects all Challenges of Men, whether in the civil or ecclesiastical Authority. Rom. 14.4. Indeed, it is a granted and allowed Principle, by all true [Page 46] Protestants and Christians, viz. the Right of private Judgment, or Liberty of Con­science, in Matters of Religion. And right Reason shews that it ought to be so; for no Man, whether Saint, Priest, or civil Ruler, can stand between the great and ter­rible God, at the Judgment Day, to plead off his Neighbour from the Execution of strict Justice. Therefore, it is the most unreasonable Thing possible, for any Man, or Powers Civil or Ecclesiastical, to inter­rupt or deprive their Neighbour of the free Exercise of their Conscience, in Matters of their Soul's Concerns. Thus far I would hope that I have wrote what the Reader's Con­science witnesses to, that Liberty of Con­science, is a Person's unalterable Right, &c.

I now proceed to take into serious and close Consideration the religious Constitu­tion confessed by the Body of the People in this Colony; and will endeavour to shew wherein it appears to me, as I understand the Word of God, that it is not founded upon Jesus Christ, as he shews his Mind in the written Word.—And shall begin with what I find relative thereto in the Co­lony Law Book.

1st then, See Colony Law-Book, Page 165. ‘Be it enacted, by the Governor, Council, &c. That the Inhabitants of [Page 47] any Town, or Society, or Parish, consti­tuted by this Assembly, who are, or shall be present at a Town or Society Meeting, legally warned; shall have Power, by the major Vote of those so met, to call and settle a Minister or Mi­nisters among them, and to provide for his or their Support and Maintenance, provided that no Persons be allowed to vote in any such Affairs, unless such Person or Persons have a Free-hold in the same Town or Society, raced at fifty Shillings, or forty Pounds Estate in the common List; or are Persons of full Age, and in full Communion with Church, in ;the said Town or Society.’

1. This Constitution Plan, gives the General Assembly (which is, and always should so remain, a civil Body, to transact in civil and moral Things) Power to con­stitute or make a spiritual or ecclesiastical Body. This, I think, is against, and con­trary to the Law of Nature, for any Spe­cies of Beings, rational or not, to produce, bring forth, and make that which is con­trary to its own Being or Nature. Indeed, civil Bodies may make, & constitute civil Bodies, but not religious or spiritual Bodies, for that must be above their Nature or Power.— But to come to something more weighty. [Page 48] Jesus Christ claims the sole Right of making and constituting Churches, or ecclesiasti­cal Bodies. See Psal. 127.1. "Except the Lord build the House, they labour in vain that build it." Psalm 102.16. "When the Lord shall build up Zion."—Mind, Reader, the Scriptures does not say, When General Assemblies, nor Kings, nor Par­liaments, makes religious Societies or Churches: No, no; for they cannot con­vert one Soul, nor make no man religious: They may make Multitudes of abominable Hypocrites, which the Lord abhors; but not one meet Person for the Church of Christ. The Members of Christ's Church are made by the Power of his Word and Spirit, through the Means and Instruments he sees sit, in his high Sovereignty, to use and work, by. Isa. 66.1, 2. Zech. 4.6, 7, 9. 1 Pet. 2.4 to 10. When Christ, by his Word and Spirit, has converted Sinners, and instructed their Minds by the Scriptures, in the Affairs of his visible and spiritual Kingdom,; they being understandingly agreed in the Unity of the Holy Spirit, co­venanting to walk together in all the Laws and Ordinances of Christ's House — this is a Church of Christ, a spiritual House, &c. Amos 3.3. Rom. 10.10. 1 John 1.3. 1 Pet. 2.5. I earnestly request of the Read­er [Page 49] to turn to the Texts I cite in this Book, and labor to consider them well, that you may better understand what is right and what is wrong, in this Enquiry after the Truth.

Having briefly shewn that it belongs to Jesus Christ, and to him alone, to make and constitute religious Societies or Church­es; I think it is plain, that this religious Constitution that I am labouring to unco­ver, usurpes the Power above Christ, or, as Paul saith, 2 Thes. 2.4. "Who opposeth and exalteth himself above all that is call­ed God." I feel concerned how my Read­er will endure the plain, naked Truth. I would not for the World, write any Thing designing to stir Corruption and Party in the Reader. Neither dare I for a World, keep back what I think the Cause of Christ calls for; least I should offend my Reader. Matth. 28.20. Luke 12.2 to 6. I desire the Reader to keep in Mind the Caution I have given, viz. to consider this Constitu­tion, as much as possible, as tho' it was sent here from some remote Part, to read, and compare by the Word of God, &c. To return to the Words of the Plan, which are, ‘That the Inhabitants of any Town or Society, or Parish, constituted by this Assembly,’ &c.—Which supposes no [Page 50] Persons have a Right to form themselves into a religious Society, without their Leave. No, if King George the Third, our right­ful Sovereign (in the civil Kingdom) should, upon any Occasion, come into the Bounds of Connecticut, he has no Liberty to wor­ship God, according to his Conscience, un­less this constitution Head sees fit, in their great Clemency, to indulge his Majesty with Liberty, &c. For the Truth of this Assertion, I appeal to the C. L. B. Page 169. where the Church of England Professors came courtesing and bowing to, and con­federating with, this Constitution; to the discovering their great Weakness and Fol­ly, when the Word of God, and the reli­gious Constitution of the Nation, is on their Side.

To proceed. I have another Figure to use, in Order to discover this Constitution, which is more striking & shocking; which is to say, That if Jesus Christ was to come Personally into Connecticut, with all his Disciples, he could not gather and settle a Church, unless he would crouch, and come down to this Constitution Plan; or that, in its Clemency, would allow Jesus Christ, and his Disciples, Liberty of Conscience. If my Reader will put on Patience, and read with Meekness, I trust you will find [Page 51] this Figure made out, from the Constituti­on Plan, comparing one Part with another, to take the true Intent of it: For it is plain, I think, to any Person that does not shut his Eyes against the Light; that this Plan challenges the sole Right of making Reli­gious Societies, and the Government of Conscience. Yea, I think that it assumes the Prerogative that belongs to the Son of God alone. And how that will pairs in the Court of Heaven, judge ye. For see C. L. B. Page 139. ‘Nor shall any Person neg­lect the public Worship of God, in some lawful Congregation, and form themselves into separate Companies, in pri­vate Houses, on Penalty of Ten Shillings for every such Offence, each Person shall be guilty of.’ Here, Reader, you may see a flat Contradiction, in those that hold to this Plan, and yet pretend to hold Liber­ty of Conscience; when, as the Case may be, and has been, there is no Gap for one Breath of gospel Liberty: For if we exer­cise our Gifts and Grace in the lawful As­semblies, we are had up, and carried to Prison, for making Disturbance on the Sabbath. I myself have been confined in Hartford Prison near five Months, for no­thing but exhorting and warning the Peo­ple, after the public Worship was done, [Page 52] and the Assembly dismissed. And whilst I was there confined, three more Persons was sent to Prison; one for exhorting, and two for worshipping God, in a private House, in a separate Meeting. And quick after I was released, by the Laws being answered by natural Relations unbeknown to me, then two Brethren more was committed for exhorting and preaching, and several others afterwards, for attending the same Duties; and I myself twice more was sent to Prison, for the Minister's Rates. I must write a Volumn to acquaint my Reader with the Lord's marvelous Lovingkindness towards me in Prison, and the Measures he took for my Deliverance. But these Facts may shew the Reader, that unless we become all Spirit, and take Wing up in the Air, to attend social Worship where gross Con­stables, Grand-jurors, Courts and Prisons cannot come, we cannot escape this Con­stitution Power. Furthermore, that my Charge against the Plan is true, consider the express Word of the Law, ‘Nor shall any Person neglect,’ &c. Note here, Jesus Christ is a Person, and the glorious Person of the God-Man; and upon Sup­position he was here, with all his Disciples, the Plan has made no Provision for them; they wouldly equally exposed to the Laws [Page 53] as any poor Separate. And I think this cannot be denied by Persons of Honesty that will consider the Constitution Plan.— For if Christ's holy and jealous Eye should see the lawful Worship so remote from his Father's Will, Rules, and Laws, that, con­sistent with his Honor and high Dignity, he could not worship with them; then we have all Reason possible to believe that he, and his Followers, would meet with the like Treatment, from the People of this Constitution, as he did from his own pro­fessing People, Jews, and Scribes, and Pha­risees, in the Days when he was here upon Earth.

Again, That the Plan that I am labor­ing to hold up to the rational, unprejudi­ced Mind, denies the sacred Rights of Con­science, is further evident—C. L. B. P. 232. ‘That such Inhabitants of Towns and Societies as have obtained, or hereafter shall obtain Liberty of the General As­sembly, to procure, and have the preach­ing of the Gospel among themselves, for certain Months in the Year, distinct and separate from the established Place of worship in such Town or Society to which they belong,’ &c. The Reader may see that this Part of the Plan perfectly agrees with the Passage last cited, and challenges [Page 54] the Government of Conscience out of Christ's Hand. For consider what Christ saith, and what this Plan virtually saith.

1. Christ saith, as in John 4.21 to 24. ‘But the Hour cometh, and now is, when the true Worshippers shall worship the Father in Spirit and in Truth, for the Father seeketh such to worship him. God is a Spirit, and they that worship him, must worship him in Spirit & in Truth.’ Thus saith the Son of God; but the Plan virtually saith, ‘Not so, Lord—we do not like your Opinion—it tends to strike up all our good regular Churches, that we, in our Wisdom, have made and established by Law: For you give Liberty of Con­science, and allow every One to judge for himself, which Worship is spiritual, and which is not—and that opens a Door for Separation from our Churches that we have made, and so crumble us to Pieces. Also, to despise the good Ministers that we have made for the People, and opens a Gap for those that think they are con­verted, and gifted, and called of God to improve their Gifts, to set themselves up as public Teachers: And such an Allowance tends to make Divisions and Sub-divisions—and there will be no End, if this Liberty of Conscience is granted. [Page 55] Therefore, Lord, it shall not be so— we do not like your spiritual Scheme of Worship—it tends to wild Disorder and Enthusiasm. You say we shan't worship in this Mountain, nor yet in Jerusalem— but we say we will—and draw the Lines precisely, for every ecclesiastical Body— and the Committee that the County Court appoints, ^* shall fix the very Spot for Worship, and all People, within the Com­pass of those Lines, shall worship in that very Spot, Spiritual or not— a converted Minister or not converted, for a Teacher—and we have decreed, in our Wisdom (let Christ say what he will in the Scriptures about spiritual Wor­ship) that if any Person neglect the pub­lic Worship, where we have fixed the Spot, and meet in private Houses, he shall incur the Penalty of ten Shillings, and be committed to Prison till paid.’

2. The Scriptures saith, Zech. 4.6—9. ‘Not by Might, nor by Power, but by my Spirit, saith the Lord of Hosts’ — his Church shall be built. But this religi­ous Plan saith (in its own Nature) ‘Not so, Lord—for our Churches will crumble to Pieces, if they are not upheld by the [Page 56] civil Power: The civil Power made them, and they must uphold them.’

3. The Scriptures shew, that it is the Love of God, true Love to him in the Heart, that lays the Foundation, and en­gages a Person to keep God's Commands. 1 John 5.2.3. 2 Cor. 5.14. But this Plan saith, ‘No, not so—there would be no Regard paid to God's Commands, if it was not for our religious Constitution.’ Again, God forbids that Men should be forced to fear him by the Precepts of Men, Isa. 29.33. But this Plan saith, ‘That there would be no Fear of God in the Land, if it was not for our religious Laws, and the wise Plan that our civil Rulers have established.’ Mind, Reader, Jesus Christ, in the Power of his Word and Spirit, is all out of the Question, with this religious Plan.

4. Once more, in this Division. Jesus Christ challenges the sole Right of Conscience— that a Man's Judgment, and his whole All be wholly subjected to him alone. Rom 14.4. ‘Who art thou that judged another Man's Servant? To his own Master he standeth or falleth.’ Chap. 12.1, 2. 1 Cor. 6.19, 20. But this Plan saith, ‘Not so, Lord—if we have not the Govern­ment of Conscience, our good Order, good Ministers and Churches will all be [Page 57] dashed to Pieces—the Indulgence we, in our Clemency, have already granted, has given us a dreadful Shock—and if we re­sign up Conscience to your Government, it will be all up with us, as to our Reli­gion and good Order.’ Now, the Lan­guage that this Plan hath, in its own Na­ture, is shocking; but it further saith, in all the ecclesiastical Laws, ‘That, let Christ and Conscience say what they will, we will be obeyed, or the Penalties we have annexed to Disobedience shall be put into Execution,’ &c.

Thus, Reader, I have endeavoured se­riously and uprightly to assert and shew my Lord and Master's just Right, as being the only Lord of Conscience: Also, wherein the Constitution claims that Authority over Men's Consciences, which belongs only to the Son of God. Having traced this Plan, to find where its Bounds are, and the Spot fixed for public Worship; I now come to take into Consideration, their Choice of their Minister.

Observe here, the Persons qualified to vote, are those that have a Freehold in the same Town or Society, rated at fifty Shil­lings, or forty Pounds in the common List, or, &c.—Here I would note, that we do well to consider, that the Choice of a [Page 58] Minister is a Matter of as great Impor­tance as any Thing that respects the visible Affairs of Christ's Kingdom, here below. If the Minister be uncoverted, he is like­ly to lead the Flock down to Hell. See Matth. 15.14. An unconverted Minister is an extreme heavy Judgment from God, upon a People; and a Man qualified ac­cording to the Scriptures, sent by Christ to a People, is an exceeding great Blessing: Therefore the Choice of a Minister is of vast Consequence, one Way of the other. Yet see how this Constitution treats it— Observe, if any Person be in its Limits, having fifty Shillings Free-hold, or forty Pounds Estate in, &c. altho' he should be a Deist, Arian or Socinian; yea, if he be an Atheist, and have a Mind to vote, to keep out a Minister of Christ, I know not who can hinder him by that Plan; but if he be a profane Swearer, a Drunkard, or a Thief, they are as good Voters, according to this Plan, as the most holy, knowing, upright Man in the Church. Let us view this Part of the Plan carefully, and compare it with the Scriptures.

1. Christ saith, Matth. 7.18. ‘A good Tree cannot bring forth evil Fruit; nei­ther can a corrupt Tree bring forth good Fruit.’ Consider, if the Church should [Page 59] consist of twenty male Members, all con­verted, holy Men, and choose a Man qua­lified as well as Paul was, and the Society Members be more in Number, altho' they should be all scandalous as before mention­ed; yet if they have the Money Qualifica­tions can out vote in the Church, and prevent them of their just Right and Choice.— What is this, but depriving the Spouse of Christ of the sacred Rights of Conscience? Surely this cannot be a good Tree, that bears such bad Fruit!

2dly. The Scripture clearly divides Saints from Sinners, in their Acting in re­ligious Affairs, or the Affairs of Christ's Kingdom, Ezek. 44, 7, 2 Cor 6.14, 15, 16. "Be ye not unequally yoked together with Unbelievers; for what Fellowship hath Righteousness with Unrighteousness?" and so on. Again, see John 15.18, 19. "If ye were of the World, the World would love his own: but because ye are not of World, but I have chosen you out of the World, therefore the World hateth you." 1 Cor. 2.14, 15. "But the natural Man receiveth not the Things of the Spirit of God, for they are Foolishness unto him; neither can he know them, because they are spiritually discerned. But he that is spi­ritual, judgeth all Things; yet he himself [Page 60] is judged of no Man." 1 John 4, 4, 5, 6. "Ye are of God, little Children, and have over-come them; because greater is he that is in you, than he that is in the World. They are of the World, therefore speak they of the World, and the World heareth them. We are of God; he that knoweth God heareth us." Chap. 5, 19. John 17. 9.14. But this religious Plan confronts the Word of God, and saith, the wicked and Righteous may act together, in the most Important Affairs of Christ's Kingdom, viz. in choosip"g a Minister for the Church: And a Drunkard, or profane Swearer, or Thief, is as good a Voter as the most godly Man in the Church.

3dly. By this Plan of constituting and forming Churches, and settling Ministers, if the Society Members be more than the Church Members, and should be so dispo­sed (not liking the Minister the Church has chose) conform themselves into Church Or­der, with the Help and Approbation of neighbouring Ministers, and choose a Mi­nister that suits themselves. Now this new formed Church, if it should so happen that there was not one holy Man in it, and the first Church all truly Godly, and in the gospel Rule; yet the last formed, having the major Part of the Society, have Power to [Page 61] choose a Man contrary to the Minds of the first Church, and vote away their Estates to support him. And what is still more stri­king, is, that Money is the sole Cause of striping this first formed Church, of all her sacred Rights and Privileges, that well might Paul say, Tim. 6.10 "For the Love of Money is the Root of all Evil:" For this Church falls below the Title of being lawful, and becomes unlawful, when they have not altered neither in Principle or Practice, & are not only obliged to have their Estates halled away, to support a Man and Worship which they know to be contrary to God's Word—but which is more shocking, to be compell'd to attend that Worship themselves, or suffer the Penalty for their Non-attendance. Now if this is not to com­mit a Rape upon Christ's chaste Spouse which he has bought with his precious Blood, I know not what is. Surely the Lord Jesus will, e'er long, revenge such Injury done to his dear Bride, in dreadful Things in Righteousness, and meet such his Enemies in Robes drest in Vengeance. Read Isa. 51. 22, 23. Chap. 63.1 to 7. Ver. Chap. 66.1 to 7. Zech. 8.2.

My Reader may object and say, I carry Things to Extremes; and suppose Things that never was, nor like to be. Answer, [Page 62] I will grant it is likely that every Member in a Church may not be holy at Heart; also, that there is no Church in the Con­stitution but what may have some Saints in it. Let this be accepted, then there is no Thanks due to this religious Plan. That what I have now set forth, does not happen daily, the Constitution admits of it, and, in Fact, has brought forth my Observation, in the very Nature that I have set it forth, only some Difference in the Circumstance. Witness the Affair at Canterbury:—To give the Reader a full Narrative of that Affair would make a Volumn; but a short Hint I think is necessary, to give Evidence to what I have noted. Therefore, according to the best of my Memory, as I have been informed, Canterbury Church was first ga­thered and founded upon the strict congre­gational Principles of our godly Forefa­thers; and being destitute of a Minister, they laboured to get one qualified accord­ing to the Scriptures: But the Society (with their money Qualification) being most in Number, prevented. After much Debates and Labor between the Major Part of the Church and the Minor, with the Society, they differing about a Minister; the minor Part of the Church withdrew from the Church, and formed themselves [Page 63] into a new Body, under this Plan that I am uncovering: Then they with the major Part of the Society, made the major Part of the Whole, and so chose a Man to suit themselves. The Church opposed the Choice—First because it was their Right to chuse their own Minister.—Secondly be­cause they looked upon the Man that the Society had chose, not qualified according to the Scriptures, as their Objections shew, and dare not, for their Soul's Sake, submit to the Choice, but strongly opposed the Man's settling (they being the major Part of the Church, it was their just Right to have the Choice of their Minister, and that according to the Scriptures, and the con­stant Practice of our Forefathers 1 Cor. 14.15, 16.) When the Council assembled to­gether to ordain the Man that the Society had chose, the Work was so heavy in the Circumstance of Things, that it was three Days, I think, before it was accomplished. The Matter was so glaring, to proceed to ordain a Man over the Church (that had always been the first standing Church in the Town) right against the Church's Consent; that altho' the Constitution cloathed them with Power to go forward, yet I suppose that their Consciences would not suffer them, till they had got the Society to vote their [Page 64] Consent, that the General Assembly should set the Church off to be an ecclesiastical So­ciety. And the Council also ordered their Moderator to prepare a Memorial to send to the Assembly for the same Purpose. (In so doing they put a Plaister upon their Conscience, which was sore, and so healed it, for a Time, never examining into the Nature of the Diseases.) So they went forward, and ordained the Man (that Mo­ney had chose.) I was Personally present when the Church gave in their last Testi­mony against the Council's Proceeding to Ordination; and so the Church withdrew out of the Meeting-House, as the Council went forward to ordain, &c.

Here Reader, let me inform you, what I firmly believe in the Affair. That from the Acquaintance I got of this Church, that withdrew, they was the first Church of Christ, that ever my Eyes beheld, bearing the Fruits and Characters that the Scriptures give of a Church of Christ. See John 17, 6. "I have manifested thy Name unto the Men which thou gavest me out of the World. Ver. 14, "I have given them thy Word, and the World hath hated them be­cause they are not of the World, even as I am not of the World, &c. It appeared plain to me as Christ saith, that because he had given this People an experimental [Page 67] Acquaintance with his Word, which they conscientiously endeavoured to practice ac­cording thereto; therefore the Society or World hated them. But I testify that Je­sus Christ was graciously present with them, in their withdraw, with the enlightning, quickening, leading, teaching Influences of his Holy Spirit. The Word of God fell with divine Power upon the little des­pised Flock of Christ: That I could truly and understandingly say, it was good for me to be there, &c. But to return, to Matter of Fact, which was, that this Church now fell below the Title of being lawful; also under Tribute to the Society; and more dreadful still, according to the Plan, obliged to attend Public Worship on the Lord's-Day, and hear the Man that Money had introduced into the Pulpit, against the Church's solemn Warnings and Rejections. Here Reader you may see my former Ob­servations was just; for this Church was always owned to be a Church of Christ, and lawful ever since Canterbury had a Church, till now. But now she is strip'd of all sa­cred Rites, and most valuable Privileges. And how?—Why by this religious Plan, operating according to its own Nature.— But what is her Crime?—Why she has at this Time proved chaste to Christ, her only [Page 68] Head and Husband; in that she would not leave his Word, Rules & Laws, for Men's Inventions and Traditions. But my Reader may further object, and say, I carry Things too far, and endeavour to make Things worse than they are; for the Society has voted their Consent to have them set off, and the Reverend Council also. Answer, What if this supreme Head of this Plan, does not see fit to alter what they in their Wisdom have planed, as a standing Rule of Practice for Societies to proceed in, in order to settle Ministers, nor to give Relief any Way that answers the tender, grieved, upright Conscience? I ask in Meek­ness, who shall answer at the Bar of God, for all the abominable Oppression and Persecution done to this Church, for fifteen Years together, notwithstanding all their voting; not only pushing them out of the Meeting-House, that was built for them, in that Principle and Profession to worship God in, and robbing them of their Pro­perty in it, but, additional thereto, strain­ing away their Substance, Horses and Oxen, stripping them out of their Teams, in the midst of Business; seizing Cows, Sheep, and poor People's Meat out of their Tubs, and other Utensils, exceedingly wanted in their Families? And what is still beyond, [Page 69] seizing and imprisoning the Bodies of this Flock of Christ, whilst their poor Fami­lies are left to shift as they can! Neither have they done any Wrong to their Neigh­bours of this Constitution; no, not touch­ed a Hair of their Heads; but only lived in the Principles and Practices that they was educated and brought up in, with the additional Blessing of the Out-pourings of God's Holy Spirit upon them. Some of my Readers will likely say, that the Society is not to blame for this Oppression, nor the Reverend and good Council, nor the Con­stitution. Therefore I ask my dear Reader again, with my Heart full of Pain and Dis­tress, for poor Connecticut, who must an­swer for all the dreadful Oppression and Per­secution committed (not only in Canterbu­ry, but many other Towns in the Colony) under the Light of the Gospel, when the Judge of Quick and Dead, shall be seated upon his great white Throne of impartial Justice, and Criminals, be they who they will, shall have no Excuse to make for their cruel Oppression and Persecution? No, not that crowned Kings have enacted, &c. nor yet that any haughty Monarchs of the Earth, with their decreed religious Estab­lishments, nor the Establishments of Co­lonies, or ecclesiastical Councils nor Socie­ties [Page 70] Votes; nor that this was the only Re­ligion and Practice that was in Credit among Men. No, all such Excuses shall be swept away, as Refuges of Lies: And God, the great and terrible God, and poor Oppressors and Persecutors, have a Meeting to have Things settled in strict Justice for one whole Eternity, when the strong Arm of Ven­geance shall be made quite naked and bare, to execute divine Wrath upon the miserable Creatures. But I return to the Narrative. This Church of Christ, so oppressed, in suita­ble Time after the Ordination afore-mention­ed, sent a Prayer to the Hon. General Assem­bly, asking nothing but what was their just Right, owning the Assembly as God's Mi­nisters in the civil Kingdom; and Jesus Christ to be King in Zion, and the only Lord of Conscience. They also carried the Church's Records, shewing that they was the Church first formed in Canterbury.— Also, the Society's Vote, and the Reverend Council's Prayer, but was denied their Re­quest, and obliged to bear the continued Oppression (notwithstanding all the Doings of the Society or Council) they bowed down, and let the Wicked go over them for many Years. Isa. 51.22, 23. in which Time they sent several more Prayers, without any Relief. And all this While they re­mained [Page 71] in some good Measure chaste to their dearest Lord and Master; yet, not­withstanding, not continuing to watch and pray always: But a few Years back, thro' some Means or other (and I think it is high Time for them to know what, and repent in Dust and Ashes) have proved unchaste to Christ, and have played the Harlor, in sub­mitting to this unscriptural Plan, that claims that Government over them, which is due to none but Christ alone. The Truth of this Charge may be seen in the Society-Vote, which the Separates (as they are now called) voted promiscuously with the Soci­ety; which Vote may be seen in the Socie­ty and Colony Records; a Copy of which is in my Keeping, but too long to trans­cribe. Had not this Case been publick, I should not for my Right Hand, tell it in Gath, nor publish it in the Streets of Aske­lon. But they themselves have given Oc­casion, 2 Sam. 1.19 20. "Let it be for a Lamentation, till their Captivity is return­ed, &c." So I will return to the Wall, where I have, thro' Grace, dug, and found a Hole, and enter in at the Door, and take another Turn in this Chamber of Imagery. Ezek. 8.6 to the End.

Observe, Reader, in the Page 165, where I first began my Search in this Plan, shew­ing [Page 72] the Qualifications that Voters must be found in, that chuse a Minister, they act­ing in their Direction, saith, ‘That the Minister or Ministers, which have been or shall be so called and settled, shall be the Minister or Ministers of such Town or Society, & all Agreements which have been or shall be made by the Major Part of the Inhabitants of such Town or Society qualified & meet as aforesaid, with such Minister or Ministers, respecting his or their Settlement and Maintenance, shall be binding and obligatory on all the In­habitants,’ &c. Now, Reader, I con­clude, that you will readily grant, that that Plan which is formed for a Rule of Action, and flatly contradicts itself, so as no Judg­ment can be formed from the Plan, to fix the Action, cannot be founded upon the Word of God, but must have its Origi­ginal from some other Quarter. Thus I understand, is the Case of this Plan. For here you see, in the Passage now cited, the Minister so chose and contracted with, shall be the Minister. Pray mind, the Matter is positively fixed—shall, &c. Now turn to another Part of this Plan, and see how flat the Contradiction is. C. L. B. P. 169. Here you may see the Hon. Assembly see fit in their Wisdom, to take into Considera­tion, [Page 73] with good Liking, and great Appro­bation, the Agreement of the Rev. Mi­nisters and Messengers met at Say-brook; and to put their Sanction upon what they had agreed to, decreeing that all such that united therewith should be accounted law­ful, or established by Law. Now their being Enlargment made to the former Plan, we do well to see what it is. S. Brook Conf. P. 112. ‘That, according to the common Prac­tice of our Churches, ^* nothing shall be deemed an Act, or Judgment of any Council, which hath not the Major Part of the Elders present concurring, and such a Number of the Messengers pre­sent as makes the Majority of the Coun­cil,’ &c. Now, let us put these two Parts of the Plan together, and hear what it speaks, as the Case may frequently hap­pen, walking in this Rule, i. e. the Man chosen by the major Part of the Society, so and so qualified, shall be the Man; also the Man chosen by the major Part shall not be the Man. And why?—Because the Vote of the major Part of the Elders pre­sent is wanting; and so no Judgment can [Page 74] possibly come forth upon this Plan, in this Case. Please to look of it well; and do not be offended, because I take Pains to hold it up before your Eyes, just as it is in its own Nature.—For so it speaks—This Man shall be the Minister for the Society, and the same Man shall not, &c. Now what shall the Minister, legally or lawful­ly chosen by the Society, do in this Dilem­ma? Why, if he has got a right good Bar­gain by the Contract, and he chuses to hold the Society to the Agreement; he must certainly have his Price agreed upon (un­less the Society proves Knaves) and for this Reason, the Bargain was completed, both Parties agreed before either of the Parties knew how the Matter would turn, in the Man's being separated to Office-Work. The Society must know, that the Man cannot invest himself into Office, and he standing ready to have it done for him, not wanting, on his Side the Question.— Therefore I think that the Society must make the best that they can of their Bargain; for this Plan hath bro't forth its own Na­ture to them, gave them a Minister, and yet no Minister. And since they chuse such a Rule to walk by, they have no Body to blame, but themselves. Yet I am jealous that there is Hundreds in Connecticut that [Page 75] would be highly offended at their Neigh­bour for speaking against this Plan; when at the same Time, the poor, superstitious Persons know but little more of their own Plan than the Child unborn. A stupid, ig­norant, careless Mind about Soul Concerns, and the Affairs of Christ's Kingdom, I tes­tify, is a very heavy and sore Judgment of God upon this Land; for Wars, then the Oppression of a Stamp-Act, &c. Now, as to the Proof of this last Observation upon the Plan's contradicting itself; I need no more but remind my Reader of Walling­ford Affair; the Rupture and Confusion this Plan brought forth there in settling a Minister. For the Truth is, the first Soci­ty there got a Minister according to the Constitution, and the same Time contrary to the Constitution; which is to say, they got him, or chose him according to the Plan, in C.L.B. Page 165, by the major Vote of the Society, and contrary to P. 169, which establishes Say-brook Plan; and that requires the major Part of the El­ders present to concur, which the Society had not; but the minor Part withdrew from the Council and ordained the Man, &c. In­deed this Affair at Wallingford, has been a preaching Providence to me, and has been instrumental with other Things to introduce me into the Labor of Writing this Book, [Page 76] to see the Learned, contending one against another, as their printed Pamphlets make manifest, and all for a Shadow. For who­ever is acquainted with their Debates may remember that the Constitution has been the Bone of Contention—One Party saith it means so, and the Other Party saith not so, but such and such Constructions it will bear. But the Word of God is all out of the Question, on both Sides; for neither Party has gone so far Back, as to introduce that to settle the Controversy, or produce what that saith in the Matter. Constitution! Constitution! is the all and all with them: Which has brought a Necessity upon me, (altho' most uneaqual) to produce the Word of God, and compare the Constitu­tion with it, to know wherein it differs from that sure Standard of Faith & Practice. But I return to consider the Method which this Plan has formed and fixed, in Order to sup­port that Worship which is established by it.

First then I shall turn the Reader to consi­der & look upon a more antient Plan, formed & decreed in the high & supreme Court of Heaven. See the old Law Book, which shews how God's Worship was, and is to be sup­ported. Deut. 18.1.2. "The Priests, the Leavites and all the Tribes of Levi, shall have no Part nor Inheritance with Israel; they shall eat the Offerings of the Lord, [Page 77] made by Fire, & his Inheritance: therefore shall they have no Inheritance among their Brethren: the Lord is their Inheritance, a­mong their Brethren; the Lord is their In­heritance, as he hath said unto them." Pray mind the Direction given, "they shall eat the Offerings of the Lord made by Fire;" and what they be, may be seen, in Num. 18. 9. "This shall be thine of the Most Holy Things reserved from the Fire every Oblati­on of theirs;" and so on thro' the Ch. Mind V. 20. "And the Lord spake unto Aaron, thou shalt have no Inheritance in their Land; nei­ther shalt thou have any Part among them; I am thy Part and thine Inheritnce among the Children of Israel," This, in short, from the Old Testament; all which shews that their is no Allowance for the Priests and the People, to come into any legal Contract or Bargain; because the Lord has fixed the Way and Manner, of the Priests' Support; which was the People's attending in a free Way & Manner, to wait upon the Worship of God, with the Offerings that he had appoint­ed; and no civil Power concerned to punish the Neglect. See Mal. 3.8.9. "Will a Man rob God? Yet ye have robbed me, but ye say, wherein have we robbed thee? in Tithes and Offerings. Ye are cursed, with a Curse, for ye have robbed me, even this whole Nation." Note here, God does not [Page 78] say, ye have robbed the Priests, or one Ano­ther. "But ye have robbed me." Nor ye have broke your Words, or ye have not fulfiled your civil Contract: therefore fulfil it, pay up the Arrearage, or else the civil Rulers shall take Care that it is ful­filed, &c. No, no, not a Word of this in all the Scriptures. What then? why repent, and turn to God and his Ordinances, and now practice in your Duty.—Bring ye all the Tithes, &c. and I will pour you out a Blessing, &c. It cannot be tho't that God would have taught his People to break le­gal or civil Contracts. Therefore, we may assuredly gather, that there never was not any between the Priests and People, except­ing One; and that may be read at large in Judges 17 Chap. and this agrees with the Constitution Plan, and in my humble Opinion, is the only Text in the Bible that comes to the Case of a Minister and People contracting together for the Minister's year­ly Service, &c.

2ndly. Let us turn our Eye a Minute to the new Law Book, decreed by the same Authority as the Old before-mentioned, and see what it saith about the Ministers of Christ, and their Support. Matth. 10.8, 9. "Freely ye have received, freely give.— Provide neither Gold, nor Silver, nor Brass in your Purse." Luke 10. 7. "And in the [Page 79] same House remain eating and drinking such Things as they shall give, for the La­bourer is worthy of his Hire." 1 Pet. 5.2. "Feed the Flock of God which is among you, taking the Oversight thereof, not by Constraint, but willingly, not for filthy Lucre, but of a ready Mind." 1 Cor. 9.13, 14. "Do you not know that they which minister about holy Things, live of the Things of the Temple? and they which wait at the Altar, are Partakers with the Altar? Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel." Here take Notice, that the New-Testament perfectly agrees with the Old, and refers back to the Support of God's Worship under the Law, and then ordains the like Plan under the Gospel, differing Nothing in their Nature, only in their Circumstance. Under the Law, God's Worship was supported from God's special Command, by the People's Free-offerings: So is the Rule now fixed by the Decree of Heaven. Note—Even so hath the Lord or­dained—that the People should freely contri­bute to the Support of the Gospel now, &c. But I mean not to discourse this Point here, in as much as I have already done it some­what largely, in my Book, printed in the Year 1750, holding forth in a Discourse, the great Privileges of the Church of Je­sus [Page 80] Christ, to which I would refer the Read­er for the full Proof of this Point: And so pass on to hear what this religious Plan saith in this Affair, counter to the Word of God—which is something to this Purport — ‘Lord, we do not like your Plan—for, according to that, long Experience teach­es, that sometimes Ministers will be pinched for the Want of many Things —they may suffer Hunger, Cold, Naked­ness. 2 Cor. 11.28. therefore we chuse to prevent all these Difficulties. You say that they should have no Inheritance with their Brethren (by any legal Bargain) but we do not like that Plan—we decree that they shall have so much Settlement, and so much Yearly—near as good a Home Lot, and as fine a House as any in the Society—we chuse that they should be as grand, and live as high, and wear as good Cloaths as any in the Society, and appear like honorable Gentlemen.— Furthermore, your Plan holds forth, that the Minister should live by the free-will Offering of the People; but we think that is high Presumption—for by that Rule, three Quarters of our good Minis­ters would starve, or take to some other Business, for to get their Bread: There­fore we are bound by the Law of Pru­dence, in the Exercise of the utmost of [Page 81] our Wisdom, to tax every one according to their List, in the Compass of such Lines as we in our Wisdom have set, to secure to our Ministers, the full of their civil Contract, made with the Society's Com­mittee—and that by the civil Power of the whole Colony, distraining of Goods or imprisoning the Body, to effect our Design.’ I note here, that if the Col­lector should have his Conscience waked up (as has been the Case, and may still be) to think it is Oppression to strain away the Goods, or imprison the Bodies of those that never worshipped with them, nor stand in no Connection with them in religious Mat­ters, or whatever the Difficulty be; if the Collector hath not made up with the Mi­nister in two Months after his Salary be­comes due, then the Select Men, or Com­mittees, have Power to take out a Distress, legally invested with Power to get, out of the Collector's Estate, what is behind, due to the Minister. So that the Constitution regards not God, nor Conscience—they shan't stop its Design, &c. But if the Select Men, or Committee, neglect their Duty to the Collectors: And if it should be by the Light of Truth, shining in their Consci­ences, shewing that the forcing Men to pay, contrary to their Consciences, and [Page 82] where they never contracted, was repug­nant to the Word of God; then they must be fined three Pounds. But how shall these Neglects and Penalties be recovered? Why since it is of such a criminal Nature, it must be by the King's Attorney, to be sure. See C.L.B. Page 166. ‘All which shall be recovered by Action, brought by the King's Attorney, to the County Court, in the same County, and no Appeal or Review shall be granted in such Case,’ &c. Now, how near this agrees with the Laws of the Medes and Persians, the Read­er may judge. Also, how repugnant to English Liberties and Customs. I shall close this Head by observing, that the Man­ner of God's working, in the carrying on the Affairs of his visible Kingdom, is by improving the common and special Gifts of Grace that he has given to the Children of Men, according to the End for which he has given them. But this Plan counter­works God's Method of working. For In­stance: There may be two Men, equal in Estate, listed alike; one of them created with a special Gift of Hospitality, and act­ing in the Liberty of his Mind, will give double to the Support of the Gospel, as the other, and the other not to be charged with Covetousness. Again, two Men may be [Page 83] equal In the List—One thro' the Means of his superior Gifts of managing civil Affairs, may give as much again as his Neighbour, and not hurt his Estate or Family; and the next Year the same Man may be equal a­gain in the List, and he that gave most, be able to give more still, and the other be upon a sick Bed, or thro' the Means of some cross Providence, not be able to give any Thing; yet, being equal in the List, this Plan has an equal Challenge upon Both; which I think is counter to the Scriptures, and Providence, and well agrees with the Story of the Iron Bedstead, which required all to be cut off that was longer, and all too short, to be stretched to its Length. &c. I shall now proceed to take another Turn in this Chamber of Imagery.

1st. It is readily granted, that the Word of God is the alone Rule of Faith and Practice. A Church that is destitute of a Pastor, ought then to have Recourse directly to the Word of God to be in­formed, with the Qualifications which that asserts shall be found in the Man to be set over them in the Lord. And if it should so happen (as I believe it may again and again, in this Day of dreadful Apostacy from God and his Word) that the Church cannot light of a Man in the Qualificati­ons [Page 84] which the Scriptures gives, so that they are without a preached Gospel a Year or Years, what then? Why this Providence has stripped the poor Flock, of the sacred Rights of Conscience, and there is another Head than Christ imposed upon them.— Who shall provide a Minister for them? Let Christ say what he will, about the Qua­lifications of his Ministers, or charge his Church never so solemnly to be aware of disqualified Persons. See the last cited Page with Page 167. ‘And that if any Town or Society, shall be for any Year or Years without a Minister preaching the Gospel to them; such Town or Society shall, in the said Year or Years, pay such Sum or Payments as the General Court shall appoint; of which Payment or Payments the Collector, or Collectors, who shall collect the same, shall make a Certificate to the next County Court, of that Coun­ty, which Court shall dispose of, and im­prove the said Sums for the Use of the Ministry in the Town or Society where it is collected, as soon as Opportunity may be had for it, according to the Dis­cretion of the Court.’ Thus is decreed by the Plan: But if it were needful, I should inquire, What if Opportunity should not present for a Year, or more, for the Coun­ty [Page 85] Court to hire a Man? What is to be done in such a Case? For every Plan ought to reach its own Design. But this is not so likely to happen, if we consider how plenty those are which this Plan calls and makes Preachers. See 2 Tim. 4.3, 4. "For the Time will come, when they will not endure sound Doctrine; but after their own Lusts, shall they heap to themselves Teachers, having itching Ears. Observe, this Plan hath no Regard to the Scriptures for a Rule to walk by in this Case: For the Word of God invests the Church with Pow­er to chuse a Man to preach to them; but this Plan, in the Case now set forth, invests the County Court with that Business. In­deed it appears to me, that this Plan can keep to themselves as many Teachers as they please, if they have but Money enough, and common Sense or Abilities to learn: And if it should happen that they fall some short of common Sense, a good Stock of Money will likely supply that Defect; for if you take a fair Prospect of this Plan, Money is the essential Foundation, and has the casting Vote through the whole Consti­tution. Therefore, since the Case may be so, that the County Court must thrust Mi­nisters in upon us, whether we will or not, I think it is high Time for all Freemen of [Page 86] this Colony to wake up in earnest, and not rest Night nor Day, till they obtain, thro' free Grace, the saving Knowledge of the Truth, so as to distinguish the Affairs of Christ's Kingdom—also, to discern between the Righteous and the Wicked. Mal. 3, 18. 1 Cor. 2.14, 15, 16. that they may chuse wise, diserning, godly Men, to be Mem­bers of the General Assembly; so that they, being concerned for the Honor of God, and the Good of Souls, may put no Judg­es into the County Court, but such as love Zion's Prosperity, and well distinguish from the Word of God, who are qualified for the Ministry, and who not: otherwise you are in the utmost Danger possible, of ha­ving blind Guides set over you, and Christ shews the awful Consequence, Mat. 15.14.

2ly. Once more, and I shall dismiss this Part of the Plan which the Colony Law Book holds forth. See Pages 153, 154.— Here the Plan commits the whole Affair of inspecting and ordering the building of Meeting-Houses for public Worship to the County Court. And altho' there be no­thing that effects Conscience, in the Mat­ter of Building, yet there is in the Manner of Building, because the Plan requires Force, Taxes, and Prisons, to effect its Designs, which is contrary to the Word of God. [Page 87] Exod. 35.4, 5. "This is the Thing which the Lord commanded, saying, Take ye from amongst you an Offering unto the Lord —whosoever is of a willing Heart, let him bring it." Chapt. 36.5.6, 7. Ezra 2.68. "And some of the chief of the Fathers, when they came to the House of the Lord which is at Jerusalem, offered freely, for the House of God, to set it up in his Place." Thus the Scriptures decrees, thro' all the sacred Volumns; for perfect Wis­dom never contradicts his own Plan. There is no civil Tax, nor civil Rulers, nor Prisons concerned in the whole Affair. But this Plan is formed quite a one Side of the Scriptures, and leaves no Room for a proper, scriptu­ral Trial, to know whether its Adherents act from Love to God or not, for Love or not Love, party Envy or Hatred, it is all of a Piece with this Plan; for it has found out a Way, if there be Power enough in the Colony, to drive their Designs through, hit or miss (as we used to say) if there was any Right to use the civil Sword in the Af­fair, I think they discover poor Policy, and fiery Zeal to use it before there is Need: For if the Society agrees to a Man upon the Spot to set their Meeting-House, and presume to do it without first procuring the Court's Liberty, they incur the Penalty of forty Pounds to the Treasury, &c.

[Page 88]I should in the next Place, enter upon the Consideration of Say-brook Plan; but there is two Pieces that stand something in my Way, which I must endeavour to re­move, in order to go streight forward with my Design. The first, an Explanation of Say-brook Platform; the second an At­tempt to illustrate and confirm the ecclesi­astical Constitution, of the consociated Churches in the Colony of Connecticut, wrote by Mr. Hobart of Fairfield Pastor of a Church there.

As to the first of these Books, the Pur­port of which is to shew the true Intent of Say-brook Platform, or Plan—First I shall observe and say, if the Author of this Ex­planation had said, that the Say-brook Plan ought to have been so compiled as he has explained, he would have said Something to the Purpose or what Truth requires; or if there can be such a Thing in Divini­ty, or in Christ's spiritual Kingdom, that a bad Thing can be made good; then I must grant that the Author has done it compleatly. But this is what I much question, and cannot yet believe: I rather choose to believe what Christ saith in this Case, Matth. 12.33. "Either make the Tree good, and his Fruit good; or else make the Tree corrupt, and his Fruit cor­rupt; [Page 89] for the Tree is known by his Fruit." Now I will readily grant, that in any Com­poser, whether Articles of Faith or Prac­tice, that when it appears, that there is an accidental Word or Sentence dropped that does not comport with the Whole, it ought to be corrected. But the Case is far other­wise here in my Opinion. Observe, here is Articles compiled, plain and explicit; and if they do not agree with the Rest of the Plan, they alone must bear it. I can­not like the Method the Author has taken, to make this Plan good. I think by the same Rule of Proceeding, a Man of his superior Abilities, may make almost any corrupt Plan to pass; for almost every cor­rupt Plan has Something in them sound and good. Therefore take that which is sound for the Principle, and explain the Rest to comport therewith, and almost any Thing will pass, in such a Way of reconciling Things. But I am inclined to think that the Compilers and Enacters of them Arti­cles, designed they should be as they really are expressed, for two Reasons.—First in the Consideration that the Reverend Coun­cil at Say-brook, was Men, doubtless of considerable Abilities, well understanding Terms and Distinctions, in Principles, who had been instructed all their Days, in the [Page 90] Congregational Principles and Dispcipline; that, had them Principles suited the Coun­cil, there they was compiled to their Hand, and nothing wanted, but to adopt them in as they had the Articles of Faith. But to me it is evident, that the Congregational Plan of Government did not reach their Design.

Secondly, I have from Time been in­formed, that about that Time Say-brook Plan was agreed upon, and for some Time before, the Body of the Clergy grew uneasy with their Lot, as being Servants to the Churches (as Christ has appointed their Lot) but chose rather to be Lords. Therefore them Articles of Discipline was compiled just according to their Spirit and Design, and added to the Articles of Faith in the congregational Plan. I am further con­firmed in this Opinion, by what I find wrote by Mr. Increase Mather of Boston, in the Year 1700, in a Book, entitled, "The Order of the Churches in New-England vindicated." Page 12. ‘If the begun A­postacy should proceed as fast the next thirty Years as it has done these last, surely it will come to that in New-Eng­land (except the Gospel itself depart with the Order of it) that the most consci­entious People therein will think them­selve [Page 91] concerned to gather Churches out of Churches.’ See also in Page 8; in both which it appears to me that this god­ly Man had a right Understanding of them, and these Times also, and foresee what God is now doing in this Reformation, in sepa­rating from this Constitution; which Con­stitution he then saw in Embryo, but not then brought forth. But to return: The Council at Saybrook, adding that usurp­ing Form of Discipline to the congreati­onal Plan, is the Cause (in my humble O­pinion) of all the Contradiction and Blun­der. Indeed, I think the Nature of this, Mr. Hobart has made evident in his Re­ply to this Author: But he is far, very far from making the Application that I do, or consenting to the Case that I assign, &c. But I have a Right to think for myself, and must descent from the Author and Mr. Hobart too: They both labour to make the Plan good, but in very wide and differ­ing Senses. And as to each of their ma­king out what they undertook, I think they have both failed of making good their Design: Yet this I gather from their Wri­tings, that the Author of the Explanation, discovers a Mind to vindicate the congre­gational Principles. I am far from being so uncharitable as Mr. Hobart is, that he [Page 92] intended the Destruction of the Constitu­tion. I soberly think the Author errs up­on the other Hand, else he would never took so much Pains to make a bad Thing good, and try to patch it up, so as to make it stand. It appears to me his principal Aim and Design was not to altar Nothing in the Constitution, excepting to take a­way the Horns that the Clergy has placed upon their Heads, to push all the diseased of the Flock, Ezek. 34.21. Also, least they should grow so sturdy and strong as to push the civil Authority too, as those in their Cloth, in former Ages, have done. Therefore, so far as the Author has vin­dicated the free Liberties of the Churches and People of God, I am willing, from my Heart, that all due Honor should be conferr'd upon him. But is to Mr. Ho­barts' Writings, they discover to me that he stands in the very Spirit and Breath of what the Articles of Discipline hold forth, in the strongest Manner; which I believe was the very Design of those that establish­ed that Plan, and that he chooses to wear the Horns, because they add to his Power and Dignity. And indeed, if his Wis­dom, or those that like the Plan, can find out a Way to keep the Horns from hurt­ing their Neighbours, they may wear them [Page 93] as long as they like. But from the Spirit that too much governs in these Persons, I am jealous that they will not be kept from doing Mischief. Therefore, upon the Whole, I believe it is best for the civil Au­thority to break them off timely, least they are hurt by them. Yet, notwithstanding my Opinion of Mr. Hobart, in this Case, I am willing to refer my Reader to what he has wrote in his Reply to the Author's Ex­planation; shewing that he has entirely missed the Design of the Establishers of Saybrook Plan: Connecting of it with what I have briefly observed, serves my present Design, so that I can calmly set it aside, and go forward, to take into serious Consideration, Mr. Hobart's Vindication of the same Plan.

The Reader may observe, that when I shall have Occasion further to note any Thing from the Explanation of the Plat­form, I shall use the same Distinction that I have already done, saying the Author, &c. and when I am replying, or remark­ing upon Mr. Hobart's Book, I shall say, the Writer, &c.

The first Thing that I shall take Notice of in Mr. Hobart's Book, is in P. 5. where he is remarking upon the congregational Go­vernment that, the Author would establish. [Page 94] There, I think, he does not treat Things fairly, but uses Craft and Guile, intimat­ing that the congregational Government was what the Articles of the Saybrook Plan holds forth, viz. that it belongs to the Consociation, and not the Brotherhood, to determine, and finally judge all ecclesi­astical Matters; and that the Discipline that the Author pleads for, which our god­ly Forefathers held, is the Brownist's Scheme. This may startle some ungrounded Per­sons, and so make Proselytes to his Scheme, and all through an unjust Representation of the Matter. I understand the Distinction thus; Congregationalists a Sect of Inde­pendants, between Presbyterians and Brown­ists, &c. What is the Presbyterian Go­vernment? By the Church's Officers, Pas­tor and Lay-Elders, excluding the Bro­therhood. What is the Brownist's Prin­ciples? Answer. As I understand them, they hold the Power, in every Respect, in the Brotherhood, and are so rigid, as to de­ny all sister Relation to any Church under Heaven; not allowing their Elders to ad­minister but of the Church that they have the Charge of; denying Councils of Church­es, &c. The Congregationalists are be­tween them in this Respect; they hold, that all Power is in the Brotherhood also. [Page 95] But then they hold a Sister-Relation with other Churches, in the same Profession; a Communion together in each other's Gra­ces and Gifts; and, when there is Need, a Council of Churches, to give Counsel and Advice, in any difficult Case, and no fur­ther. What then is the Plan the Writer is labouring to establish? Ans. I understand it thus: The Pastor of a Church has Pow­er to negative the whole Church, and then to take the Case out of the Church, and carry it to the Consociation; and the Bre­thren have no more to do in the Case, but to be finally issued in the Council. But who are the Actors in the Council? Why the Clergy only. Indeed there is Messen­gers there, but they are only as so many Cyphers, except it be to wait upon their Pastors. Thus stands the Case: And I think this Plan robs the Church of their Right, as much, if not more, than the Presbyterian Order: for they allow the Laity to act in their Discipline, but this allows none but Clergymen to make their decisive Judgment. And yet the Writer would fain insinuate into his Reader's Mind, that the Plan he is a pleading for, is Con­gregational, when, in Fact, it is as far re­mote as the Presbyterian, if not, in some Respects, farther. It is nothing to the [Page 96] Writer's Purpose to say, that the Council is a Consociation of Churches, because the Messenger, or Laity, are excluded from Power of Action, in these decisive Coun­cils, as I shall show in its Place.

Again, in this 5th Page, the Writer saith, ‘The Churches of Connecticut had, for more than half a Century, made Trial of that loose Form of Government & Disci­pline which this Writer (meaning the Au­thor of the Explanation) would now re­commend to us, & they found by sad Ex­perience, that it was impossible to main­tain Purity, good Order and Peace, on that Plan.’ But I would hope the Writer will not be offended, if we suspend the Be­lief of this Assertion till some proper Proof is produced to make it evident. For it is well known by all that was acquainted with the Churches under that loose Government (as he is pleased to call it) and that know these Times, that the Case, in Fact, is quite the Reverse: The Churches was much more pure and peaceable then, beyond what they be now. I could produce a Multitude of Facts to make this evident, were it needful; but rather than swell my Book, I choose to refer my Reader to the Hon. Roger Woolcott, late Governor of this Colony, in a Letter he wrote to Mr. [Page 97] Hobart, the Writer, upon this very Point; which Letter I earnestly recommend to the Perusal of all, for I think it ought to be taken Notice of in Honor to his Memory; that in such an advanced Age that he had arrived to, when he wrote that Letter, he should give such a clear Witness to the Truth, against the Tyranny that the Wri­ter is labouring to have continued over the Churches.

Again, the Writer, shewing the Cause why these Articles now in Debate, was in­troduced, saith, ‘The leading Men, both in Church and State, saw and lamented the Confusions they were brought into,’ &c. This is doubtless true; and I am quite willing that the Writer should take all the Advantage and Honor that arises therefrom, to himself; only I would note upon it, that proud, ambitious Men, being crossed in their aspiring Designs, are usual­ly flung into Confusion and Perplexity; Witness proud Haman, &c. Now the Discipline then, in being in the Church­es, served to check and curb such aspir­ing Minds. But I will venture to say, and likely in as much truth, as the Writer, and in more Propriety, that the good Men in that Day, yea, the truly godly, and most spiritual, was in Distress, and great [Page 98] Concern for the Churches: Witness Mr. Mather's Writings, Mr. Wise, and Others. Discoursing in the leading Men, both in Church and State (which my Antagonist meant) an aspiring Spirit, to rob the Church of her richest Treasure, and so bring her into Slavery; which, in Fact, is awfully brought to pass, in this religious Consti­tution (which I am labouring to uncover, and hold up in View of the rational Mind.) For see how is the Churches Priest-ridden, in many Places. When there is any Thing to be transacted, the Minister leads for­ward, which is his proper Work; but then he proposes and draws up the Result, and finally issues the Case, all in and from him­self (of what is acted in the Church.) And where is the Church? Why they set (not as the Spouse of Christ, that has sworn to exercise herself, with all the Powers of Mind, and the Members of her Body, to shew her chast Love and Loyalty to her exalted Head and Husband, 1 Cor. 6.20.) but as a Company of Underlings or Slaves, almost afraid to say that their Souls are their own, with their Tongue within their Teeth, and their Hands useless, and Si­lence does all on the Church's Part, and the Seats they sit upon does just as much. And if it should so happen, that a Brother [Page 99] should speak contrary to the Motion made; silence is required, and the poor Slave shuts up his Mouth, and down he sets, uneasy within, &c. Here in short I think, is the true State of the Case in some Churches. I must intreat my Reader not to be offend­ed with me for setting Things in their own Light—but view it well, and see if it com­ports with the Scripture Character of the Church of Jesus Christ. But I must re­turn to my designed Business, and leave those Outworks, since their Strength is taken away; and encamp against the strong Hold, and cast up a Bank, and mount the Cannons of eternal Truth, and point them at the Spot where to make a Breach, for an Overthrow, and through the Divine Grace assisting, and Wisdom from above, I hope for Success to accomplish my design­ed End, &c.

To come to the Case in Hand. The Writer has laid down four Propositions, as a Foundation to establish his Building up­on. I mean not to take them in their Course to reply to, for that will make my Piece too long. I shall endeavour to take a shorter Method, and purpose first to dis­charge my Artillery, and forthwith storm the Fort, &c.

To proceed. The Writer has undertook [Page 100] to prove, that there is two Churches in­stituted by Christ, one inferior, the other superior; the inferior Church is a small Body of Christians, congregated together to worship God in private Houses, and also may exercise some Discipline, but not to determine the Case finally; but to be car­ried to the superior Church, which is, as he saith, a Consociation of Churches, made out of these small Churches: Which supe­rior Church is to hear all Causes ecclesiasti­cal, judge and finally determine the same. Also that these two distinct Bodies are known in the Scripture by one Name; the Church in the single Tense. Hence the Writer in his Way and Manner, with a great Deal of Craft and Sophistry, presumes to make out the Being of these two Churches, from the Scriptures, &c. I observe as to the Word Church, being versed in Scripture, to denote two Bodies, I readily grant; but not in the Sense the Writer means, that I utterly deny; neither has he brought a Scrap of Proof, but what he has spun out of his own Bowels, to make out his Scheme. Search the Scriptures, and you may find, the Word Church, is used to describe a single Congregation of Saints, be they more or less, covenanted together to main­tain the Worship and Discipline of Christ's [Page 101] House: see 1 Cor. 14, 23. Chap. 5, 4, 5. Also to describe all the churches of Christ, throughout Christendom, as one church, which he has bought with his own Blood: see Eph. 1.22, Chap. 3.10. Col. 1.18. But not one Text, I presume, can be found in the Bible to prove the church the Writer would fain establish. But his church is a Tribunal he has erected in his Imagination contrary to the Scriptures, adding thereto. Therefore the Writer may read his sen­tence, Rev. 22.18.

Now according to my Purpose, I shall storm this Fort, and enter at the Gap the Writer has left. See Page 30. "There are some Texts which represent the church as having the Power of Discipline; when yet it cannot be certainly determined from any Thing in the context in what Sense the Word Church is used. The Design of these Texts may be to represent the church in each of these senses we have giv­en of it, as vested with this Power, of this sort, I shall at present mention but one, Mat. 18.17. Tell it to the Church. But if he neglect to hear the Church let him be unto thee as an Heathen Man and a Publican. Here the Word seems used in a general sense to denote any Society that Christ should afterward erect and dignify with [Page 102] that Name, &c." Here Reader, allow me to use Plainness for my Heart is fil­led with Pain in discovering what craft and sophistry the Writer uses, to shun the Truth and to establish his darling Scheme; for if you mind, he would fain insinuate into his Readers Mind, that this Text is so ge­neral, that it is difficult to tell from the context the true Meaning; only as it may be taken to establish both the churches his scheme has made; when in Truth there is nothing more familiar, plain and explicit, than this Text, and context, expressive of Christ's Mind and Will to his Church, as one individual Body, congregated to­gether to attend upon the Laws he has or­dained to be carefully observed, for the Health, Unity, and Preservation of the Body. Pray observe how plain and fami­liar Christ's Directions are, respecting the Rule of Duty in the Government of his church, both in the first, second, and third Step, and fixes the last Judgment in the church, saying, Verily I say unto you (but what you? a Number of consociated churches, with their ministers in council: No, no, the Text knows nothing about such a church, but you Brethren that have solemnly covenanted to walk together in all the Laws and Ordinances of my House) whatsoever ye shall bind on Earth, [Page 103] shall be bound in Heaven. Thus Jesus Christ who is the Wisdom of God, has fixed the Government of his church, the final sen­tence against the Offender to be given by the church, one individual Body of Chris­tians, &c.

Therefore if I may be allowed in Meek­ness to use scripture Language, I shall say, the Fox has crossed his Track, and got catched in the Trap of impregnable Truth, and will be held fast. For as a Fox that smells a Trap is affraid of being catched therein, steps with Fear; but ere he is a­ware, steps his Foot right in the Trap, and is catched. Thus the writer had got to a critical Spot, and would fain have passed it, but has stepped right into it, and Truth has caught him. For in the Passage last cited, he goes on and saith, "And as it is evident that particular worshipping As­semblies, are called churches in scripture; it includes them; nay, since these are the churches which private christians are most acquainted with, and can with the greatest Ease apply to, it may be allowed, that the Direction primarily intends such churches." Thus Reader, you may see, the Writer is come to a final close with his new formed church, erected in such superiority and sovereign Power, over the church of Christ, [Page 104] for he here confesses that Christ primarily intended to commit this power of binding and loosing to a single church, then it fol­loweth, that the writer must own, that Je­sus Christ never intended to contradict him­self, and place a church with superior power (over this that he has put the last sentence, and that by his decree) so as to revoke the sentence thus passed. Thus I think that the writers whole scheme is fap­ed at the roots; or to repeat a military figure that I have used, the castle is storm'd and taken. But if the writer should be fond of this new formed church, notwith­standing what has been said, I think he must know that it has lost its grandeur and power. For let the number, be more or less consociated together in council, they are obliged by the writer's own confession to knuckle, and come down & fall in the rear, and have their works tried by the indivi­dual churches that they respectively belong to; because Jesus Christ has invested every church with power to deal with their own members, and to pass the final sentence up­on the transgressor.

2dly. In order for the writer's making out this superior church, I think it is neces­sary to prove from the scriptures by some certain facts, that those small churches that [Page 105] meet in private houses, exercised some dis­cipline among themselves, as he saith. But not any discipline I presume can be found was ever exercised in them houses, saluted as churches. The writer has shewn none. I have searched every passage he has cited, and find nothing of that nature—but the scriptures are free for every one to search; therefore I advise my reader to search care­fully, to know for yourself.

3dly. I think it is necessary also for him to shew that there is such a church institu­ted by Christ, superior to the other invested with power to pass a final sentence, &c. The texts the writer has bro't proves no such a church as he would; and before I can fall in with that opinion, I must find from scripture record, when these small churches meet, the time and place to form this council, a church over themselves, in superiority, and who was athorised to send out the letters missive, and who was the messenger to carry the same, and when met what causes they tried, and what their sen­tence was, &c. For if we must be informed about Paul's cloak, and no record of such a grand council, invested with power from Christ, to transact the most important af­fairs that respects Christ's visible kingdom here on earth. This is too unaccountable for me to believe as yet!

[Page 106]4thly. The writer to make out his two churches, is obliged to do it by conjectures, suppositions, &c. Hence from this sandy bottom he shews their being so many con­verts in Jerusalem, and a time of persecu­tion, that they was obliged to meet in small bodies in private houses (which was the inferior churches) and to transact their weighty affairs to meet in a consociation of these small churches, to make one superior church, and if so, altho' the persecution had been very hot, they could with pru­dence make it out pretty well. For this grand church could get into a pretty small place, a great deal less than those small churches could meet in; for he allows they may contain two or three hundred, and the churches supposed to be seven; and seven churches to send their pastor and two mes­sengers makes but 21, there is no more wanting, but the complainer and offender with their evidence, which added to the council, probably would not make out more than 30, and it is quite likely that a poor man's house would do for them. But I think the writer has made a miss in his conjectures, and since his whole building stands upon such a bottom, I think it would have shown his cunning, to let his thoughts have penetrated a little further, to see how [Page 107] his conjectures would meet in the close, and not betrayed his weekness. For ob­serve, he allows these inferior churches to be about seven, and to contain about three hundred at the most, to make one assembly; which makes 2100; and it is certain that there was only one single body congregated together for divine and public worship, out of which 3000 was converted, Acts 2.41, 46. Continuing with one accord in the temple— But the writer conjectures, that they met in that day, in a private, or a poor man's house. Now it matters not where they meet, since they was together in one place, not consociated by delegation; and if I may be allowed to conjecture, as well as the writer, I should think it possible, if not probable, that a third, if not half of these seven assemblies was not church members, and deduct but a third out, and there re­mains 1400. Again, on the other hand▪ I may reasonably conclude, that that as­sembly contained some thousands besides what was converted, for there was many that mocked, and doubtless many that was a sort of neuters, and many that was under some convictions, and not converted; all which is common in a great assembly, where the power of God is displayed a­mongst a mixed multitude. But be this as it will, 3000 and more was certainly [Page 108] convened in one spot for divine worship. Therefore putting all together, the writer's own conjecture of the sum total of those small churches makes but 2100. So that here is room enough left for the church to grow a great deal, and transact all her affairs, and no necessity of a consociation of churches, &c. But as to these small churches in private houses, I rather think there the saints meet at times in christian conferences, and for social worship, be­ing part of the church assembled together in a place, and not the whole church. So that part is called the church; for, else­where the scripture speaks of the whole church meeting together, Acts 15, 22, 1 Cor. 14, 23. Which was to judge and transact weighty matters. But in these houses, saluted as a church, doubtless there was social worship attended that did not need the whole church, &c. But if I am mistaken in this matter, it makes not one way nor the other, inasmuch as there is clear facts in scripture, that particular churches was invested with power by Jesus Christ their head, to deal with their dis­orderly members and proceed to pass the last sentence of rejection, &c. Did I like the business, I could easily follow the writer in every part of his performance, and discover his craft, and take off the [Page 109] false gloss he has cast over it; but I choose to leave it to those that like the business better than I do. And only add, two passages of scripture, to that in the 18th of Mat. which I humbly conceive is suf­ficient to confront all gainsayers whatso­ever, see 1 Cor. 5, notwithstanding the writers vain and fruitless conjectures upon this chap. that this was a consociated church, the chapter is able to speak for it­self. Observe Paul's salutation unto the church of God, which is at Corinth, called to be saints, chap. 1.2. Note here, not called to office or to be officers, no, but saints, which means a church made up of brethern, and that this church is a number of brethern in covenant bonds to God and each other (and not a classical church) is evident by the three last verses of the 5th chapt. where Paul directs how one brother shall deal with another; perfectly agree­ing with Christ's direction in the 18th of Mat. Also shews the distinction between a brother in covenant, and one that is not. There cannot be a church process against a person that is not a member, but those that are in covenant, and the scandalous, the brethern are obliged from Christ's and Paul's direction, to follow, till repentance or an exclusion from the church. That [Page 110] this church was not a consociated church, is further evident in the 12th chap. in the which Paul gives description of the church as a natural body, consisting of many members, and in the description he takes in the female, as well as the male, as may be seen in the foregoing chap. and chap. 14.34. Now how the writer will do with the females in his council, is for him to say. Again, observe the 14th chap. 23. the apostle speaks of the whole church meeting together for social worship; there­fore it confirms the point that the church of Corinth was but one body, altho' they might meet in small companies in private houses for some conveniency at times; yet they all come together in one place to make one whole body, &c. 2dly. Rev. 2.2. Here we have certain facts asserted, a person tried by the church, the facts charged made out. But the writer saith, this is a consociated church; and where comes his evidence? why, there is nothing appears, but that it came from the same source, as all the rest, spun out of his own imagination. For observe Christ's saluta­tion to the church. Unto the angel of the church, &c. not to the angels of the church­es, met together, a consociated church: No, mind Christ's charge against the church, [Page 111] Nevertheless I have somewhat against thee, because thou hast left thy first love. Note— against thee. Therefore seeing what was amiss, he addresses them as a single church; not as churches, or a church of elders: no, nothing of this in the bible. Therefore to close all my remarks upon the writers high church above the church. For to suppose that it is in the power of one church or more to make another, and that superior to itself, or them, I soberly think it is re­pugnant to the word of God, to sound or right reason, and the very law of nature. Therefore properly speaking it is jargon— I dont understand it—and the clergyman that has formed it, may share all the glory of it to himself. And may the Lord God Almighty, have mercy upon him, and acquaint him with Jesus Christ and the character he has given of his Dear Spouse, bought with his blood; and also what is required of the man that Christ has quali­fied to be a servant to his church. So I dismiss the writer.

Having removed these two pieces, or blocks out of my way, I shall return to the chambers of imagery, for further search, and so take notice of a few things there, and then dismiss the search. Therefore, what remains for me to consider, is to make [Page 112] some short remarks upon the articles of discipline, formed for a rule of practice in the latter end of Saybrook confession or plan. Here I would first refer the reader to what I have already wrote upon these articles in my book, printed in the year 1750; in which performance I have examined all the scriptures brought to support these 15 articles, and shewn that they have no foundation from the scrip­tures; but are founded upon the sands of men's inventions; and there I have lest them for the rain and wind of divine truth to beat upon for their overthrow in due time. Therefore to add somewhat thereto in this performance. I shall first take notice of the 14th article, page 115. "That the said associated pastors, shall also be consulted by bereaved churches, belonging to their association, and recommend to such churches, such persons as may be fit to be called and settled in the work of the gospel ministry among them. And if such bereaved churches shall not seasonably call and settle a minister among them, the said associated pastors shall lay the state of such bereaved churches before the general assem­bly of this colony, that they may take such orders concerning them, as shall be found necessary for their peace and edification."

[Page 113]I shall consider the two measures this article proposes for a bereaved church to get or have a minister.

First, a bereaved church is obliged to go to this council for a minister, be the case how it will; if the bigger part of the council should be enemies to the power of godliness, it makes no odds with this plan, or if the church, has the knowledge of one qualified according to the gospel, and the council does nor see fit to advise to him, it is all up with the church, as to that man; and then they must be at the asso­ciation's direction, to go from Dan to Bersheba, or place to place, and ride post a great while perhaps, and be at great expence—and at length they get a man upon trial, which shews himself by his conversation and public performance as ig­norant of any saving knowledge of Jesus Christ, and his spirit's work upon the hearts of men, as when he was born: yea, upon close conversation with him, a meer enemy to the power of godliness. But to be short, the church must be under the council's thumb, the man they say, or none. Here the church is stript of her sacred and most valuable right. For altho' this article seems to have a friendly look, and concern for the bereaved church, and seems to offer [Page 114] help by way of advice. Yet this visage is taken off by and by; for if the poor be­reaved church, to keep a chaste conscience is obliged to refuse the men directed to by the council; then this council in their friendly pretence of concern for the be­reaved church, acquaints the general as­sembly with their case. But why the gene­ral assembly? they are a civil court, God's ministers in the civil kingdom. No matter for that, says this plan, we have not the civil sword, nor power to force our mini­sters upon the churches; therefore we want their help to effect our designs. The assembly can shift places as they please, and set half a day as God's ministers, for our good in the civil kingdom, and the other half constitute themselves a spiritual court, and carry all our designs thro' &c.

Therefore secondly, the general assembly becoming a spiritual body, can say who shall be a church of Christ, and who not; where men shall worship God, and where not; who shall preach the gospel, and who not; and order concerning a bereaved church, as shall be, for their peace and edification, saith the article. Well, but how doth the general assembly order for their peace and edification? Answer, you may see in the other part of the plan, [Page 115] that stands connected with this. C. L. B. page 166 and 167. There shall be such sums of money raised, as the assembly shall appoint, and be committed to the county court, to hire a man, and thrust him upon the society and church, altho' the church be never so opposite thereto. And such ministers have their character drawn by infinite wisdom, John 10, 1.10.— The same is a thief and a robber—the thief cometh not but for to steal and to kill, and to destroy. Now reader, when man in the right exer­cise of his reason, can think that this plan is for the peace and edification of the church, to be thus tyrannized over, except he be in the papist principles? But that my dear neighbours may see themselves, I must turn them to see the flat contradic­tion there is in their plan. See confession of faith, page 65. "God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men: so that to believe such doctrines or to obey such commands out of conscience, is to betray true liberty of conscience." page 66. "But the acceptable way of worshipping the true God, is instituted by himself, and so limitted by his own re­vealed will, that he may not be worshipped according to the imaginations and devices [Page 116] of men, &c." Here I would observe to those that are zealous for the constitution, and take offence at my writing. In these passages is contained the whole of all that I would be after, and contending earnestly for, with ministers and rulers. Indeed these lines now cited out of your articles are worthy to be written in letters of gold. But how extremely contrary hereto is all our ecclesiastical laws? and how flat is the contradiction between these articles of faith, and your practice in forming socie­ties, and churches settling and supporting ministers? I will venture to say, it will puzzel and out-do the wisdom of a Solomon to reconcile the several parts of your plan, and make it consistent with itself, or the word of God. I suppose the author to the explanation of Saybrook plan, thought he had done the business. But how came he to pass by in total silence all the ecclesiasti­cal laws? Who but himself can tell? I am ready to guess that if he glanced his mind upon them laws, he knew it was beyond him or an angel, to reconcile them with those articles, which he took to raise his superstructure upon, &c.

Secondly, I shall take some notice of the 12th article which is but a branch of the same corrupt tree, a little nearer the root. [Page 117] See the last clause of the article, "Who also shall have power of examining and re­commending the candidates of the mini­sters to the work thereof, &c. But what is the examination? Likely in general, what proficiency they have made in their learning—what knowledge in logic, or in geography, or in head divinity, or some­thing remote from the thing. Not are you converted—give a narrative of your experience—let us know upon what you found your hope—what have you experi­enced under the law work—what manifes­tations have you had of the way or life by Jesus Christ—or what knowledge have you got of the Holy Spirit's work upon the hearts of the godly, in its different ope­rations—also, what acquaintance with the mistery of iniquity's working—satan in his angelic light, to ensnare souls—or do you know of the scripture qualifications for church membership, and the qualifica­tions for her officers—how the church is built—what are her ordinances, and how she is governed, &c. Now, if I have been informed right, there is nothing of this nature passes in the examination of a candidate for the ministry, I was in­formed once, that a godly messenger pro­pounded the question to a young candi­date, [Page 118] whether he was converted or not, and he replied, to the godly father, it is none of your business, and so it ended, I have been informed, that some of these councils say, that they have no business to examine these candidates, whether they be converted or not; that would offer an af­front to such a young gentleman, to ask such a question: And indeed viewing their appearance, temper and frame of spirit they discover, it looks likely to me, to be so. Now, if it should be so in fact, then the main and principal thing that shews a man to have the essential qualifications for the ministry, must not be sought after. Wherefore I think it is high time for the churches in this colony to wake up to pur­pose, & reassume their just rights and pri­vileges, and take it out of the hands of the clergy, who now reign as Lords over them, as this article testifies, by which the church is robbed of every minister, but what they see fit to licence.

Thirdly, I must come to the center where they form their tribunal, in order to make the supreme court, that, shall pass the final sentence upon the transgressor; see page 111, "that according to the com­mon practice of our churches, no thing shall be deemed an act or judgment of any [Page 119] council, which hath not the major part of the elders present concurring, and such a number of the messengers present, as make the majority of the council. &c. Observe the craft and falacy that is used to intro­duce this article, as tho' it had been the common and stated practice of the church­es, to be governed by the major vote of the elders or clergy: when in fact, it was repugnant to their principles and practice, which Cambridge platform shew­eth. But however, it would serve to blind the eyes of those, that are willingly blind­ed; and appear with that face as tho' that wise and reverend council, was not a go­ing to impose any thing new upon them; till in fact, the halter was slipped over the churches neck, and the ministers hold the end of it to this day. There is here and there one, that is partly waked up to feel that the halter hurts them, and they complain about it, but all to no purpose, seeing they like the constitution, they must bear the gall of the halter as well as they can. To return, observe the article fix­es the government in the major part of the elders present concurring. What propriety then can there be in saying any thing about the messengers more or less, for the court is already constituted with all its members, [Page 120] that is invested with power to give the final sentence, as the next article shews? but I could not but smile in my self, when I was reading the author of the explanation of this plan, when he came to this article; I thought that notwithstanding all his su­perior abilities, here he got graveled, to make out his congregational plan the chain got broke, and he could not join it toge­ther only by some queries, finally leaving it to others to consider and determine &c. Indeed it appears to me, that the compilers of these articles intended to exclude the brethren intirely out of the government of the church or council; for observe, how indifferently and slitely they treat the mes­sengers from time to time, in these articles. Observe this article, "provided that if any such church, shall not see cause to send any messengers to the council, or the per­sons chosen by them shall not attend, nei­ther of these shall be any obstruction &c." So also in the foregoing article, speaking of the church saith, "if they see cause to send messengers." Again, in the tenth article, shewing how much the council shall be formed to act in their high digni­ty, say, "and notify the said time and place to the elders and churches of that county, who shall attend at the same, the elders, [Page 121] in their own persons, and the churches by their messengers if they see cause to send them &c." Here observe, the elders in their own persons, this is absolutely neces­sary to constitute this high court, but the messengers not necessary; they may stay at home and welcome, except they are dis­posed to take a ride and so wait upon the elders, put out, and fetch up their horses; cut tobacco, fetch a coal of fire, &c. Ob­serve, the article makes a distinct body, the elders by themselves as if they stood in no relation to the churches; and then the churches by themselves, and they stand for a cypher. Indeed I think it will puzzel a wise man to find out what the messenger's work is, if not something as I have hinted. Take the 4th article which excludes mes­sengers out of the question, and let these passages now cited be connected with it, and I think it will make a sober man smile to see how gravely they write in the 9th ar­ticle; "That all the churches of the re­spective consociations shall chuse if they see cause, one or two members of each church to represent them in the councils of the said churches, as occasion may call for them who shall stand in that capacity, till new be chosen for the same service, unless &c. [Page 122] mind this article—if they see cause—here to be sure the churches ought to take no­tice, that matters can be accommodated as well without them as with them; and as Gov. Wolcott well observes, in his letter, "The church's messengers are only as so many dead weights in the council" for the whole plan that is laid for government, in their articles, makes it a matter of in­differency, whether there is any messengers or not; and if they go▪ their vote weighs nothing; yet this article makes a great noise about chusing and standing in the same capacity, and for the same service; and this is what I mean will make a sober man smile (that when the messengers are excluded out of the question) to tell about their service: which I think will puzzel a wise man to find out what their service is, except, &c.

Fourthly, and lastly, I freely grant, that when a church is got any difficulty among themselves, respecting doctrine, discipline, or any point that they want light in, it is scriptural and right for the church to call a council of such as they think in their con­sciences is most likely to help them, let them live in what town, county or colony soever: and for a church to be limited to such lines as this plan fixes, is an abridge­ment [Page 123] of their just rights, the scripture saith whether Paul, Apollos or Cephas, all are yours, 1 Cor. 3, 22. Further I grant, that when a church has dealt as they think in the rule of God's word, with a member or members, and the same person or per­sons count themselves wronged, they mov­ing to the church, for the favour to call a council out of the sister churches, that the church would lay before said council, their proceedings with the person or persons that suppose they are wronged by the church, in order that the council may give their ad­vice; in such case the church ought to comply with the motion, and when the council have heard the case on both sides, then to give their advice, where they see it is wanting, whether to the church, or to the person or persons dealt with, and what they see in the advice according to the scriptures, chearfully to comply with, and subject to, and no more; never to give up their own judgment for men nor Angels. Gal. 1.8. Every church or single person standing right are willing to have their works tried, for they know that they are imperfect, and wherein they mistake, they are willing to know it, and what they hold according to truth will bear trial, and re­main the same, &c. But supposing the [Page 124] church has actually done wrong to these persons, and refuse to grant them their re­quest of a council, in such a case, the agreiv­ed persons have no right to call a council to summons the church to their bar for trial, as the constitution do, claiming a right to try pastors and churches, and to pass the final sentence. No, it is my fix­ed principle as I understand Christ in the 18th of Mat. that there is no ecclesiastical power or court above a church of Christ, or to summons a church of Christ to answer to, under the whole heavens. But in such a case the proper step for the agrieved person to take, is to make appli­cation to the next sister church he thinks is able to help in the case; and that church he applies to, for the sister relation, in a tender concern for the cause of Christ, and the sacred rights of every Sheep of Christ's fold, ought to enquire of this church, what the person they have dealt with has done; and so ask the favour of letting them have a hearing of the case, in order to give advice for healing: but if the church still refuses to let their works be tried as Christ directs, John 3, 20, 21, after due patience and all proper measures are taken to have a proper hearing, and the church still obstinately refusing, then the church that has been using proper means to [Page 125] retain the sister relation, in order to pre­serve themselves chaste to their only Lord and master, and not to suffer sin to be co­vered over, have a just right to withdraw the hand of holy fellowship from such a church, and so leave the church that, refus­es to have their works tried, to stand or fall to their own master, and no usurpation in all the affair; for every church is, or should be a free body, and have a right to act as they think is most pleasing to Christ their only head, without being controuled by any ecclesiastical power whatsoever; and as the church acted freely in giving the right hand of fellowship, so also the case requiring, they have an equal right to withdraw their hand of fellowship; and in case the agrieved person or persons are found innocent, the church that has with­drawn the hand of fellowship, should take them into fellowship, and give them their place in Christ's fold. Thus I think some­thing of this nature is necessary to preserve the rights of conscience, and the sister re­lation of churches in the unity of the spirit in the bond of peace, &c.

To return to the articles, and say by a figure, how would a godly person be sur­prised that was well acquainted with the affairs of Christ's visible kingdom, coming [Page 126] from far to this colony, seeing a people favoured with the free use of searching the scriptures, which are perfect, and give plain and familiar directions, how they should walk with God, and one another, composing these 15 articles, in Saybrook plan, and decreeing them to be the rule of practice in the affairs of Christ's kingdom or to govern the church of Christ by▪ Surely he would think that they criminally & shamefully neglected a due and proper regard to Christ's direction, John 5.39. Search the scriptures, for in them ye think ye have eternal life; and they are they which testify of me. Note, here the scriptures not only testify that Christ is the end of the law for righteousness to them that believe in him; but also they testify of Christ, in holding forth his mind and will in all practical godliness, and visible obedience in all the affairs of his moral and divine kingdom here on earth. Therefore, find­ing these articles forming so many different bodies in degrees of divinity one above another, it must be shocking to a sober mind that knows Christ has formed but one, viz. the church, and further to consider how many meetings there is stated at different places and times in a year, with a shew of business of great importance to be done by [Page 127] them, as if the scriptures was very imper­fect, and did not reach the churches case in all things, (it is true that they do not reach their case:) Therefore it is necessary for them to prescribe rules that should sup­ply the defect; so that putting the scrip­tures and their prescriptions together, the church will have a compleat plan to walk by. See article 10, page 114. "And all councils may prescribe rules as occasion may require; and whatsoever they shall judge needful, within their circuit, for the well performing and orderly managing the several acts to be attended by them, or matters that come under their cognisance, &c." I must think for an article to be found, the compilers of it must be able to say, thus and thus, we find written in the word of God is our direction, &c. But I must confess it is beyond me to account for these new rules prescribed any other­wise than thus, That these bodies or coun­cils there spoken of, have no countenance or precedent from the scriptures: so no provision made for them in the word of God, which puts them to the necessity to prescribe and enact rules and laws to an­swer their own ends.—

Again, I am obliged to think that it is a piece of poor policy, and no christian [Page 128] prudence exercised therein, to have so ma­ny meetings of these councils, stated so often in a year; which cannot be attended without a great deal of precious time be­ing taken up about them, and a great expence that must come from some quarter or other in this difficult day; when at the same time, perhaps, there is no knowledge of any business to be done, unless they are still wanting in rules to practice by.—My reason dictates to me a council convened together, always pre-supposes that there is matter of difficulties already commenced, and is prepared for hearing, in order to give counsel and advice, which is the only work that a council has to do. But if I understand this plan a-right, business or no business they must meet so often. Indeed I am slow of believing that these elders un­derstand what is required of them in the solemn charge they have taken of the peo­ple they are set over; for many of them hold that they have not time, neither is it their duty to visit their flocks, unless they be sick or sent for; yet they can find time frequently to visit some of the rich, where they can be sumptuously entertained, and an agreeable conversation to them, which intirely excludes Godliness out of it.

Again, altho' they cannot find time to [Page 129] visit their flocks, yet, when it serves their interest, they can find time to keep school, altho' there has been a legal bargain made, and they have (properly speaking) let or hired themselves out to the society for so much a year, and perhaps at great wages too, four times as much as a common la­bouring man can get; and perhaps deceive the people, by reading other mens works, when the careless people thinks it is their own composing, &c. take their settlement & 2 or 3 years salary, and it is as much as common tradesmen or labouring men get all their days. And altho' they have solemn­ly engaged to serve the society with all their powers and abilities, in season and out of season, which includes all their time; yet they can break their solemn engagements, and rob the society of their time, by keep­ing school, or to merchandize and trade, or farm it, (some of them) almost as much as if they had not let themselves out.—But I will venture to say, not a man in the so­ciety that hires his neighbour in his own business for a month or a year, will indulge him to go off in like manner to his own bu­siness, without deducting that time out of his wages. And good reason it should be so, and that in the case of the ministers bargain also.—But it is time to attend to [Page 130] what the word of God saith of ministers in this matter; see Jerem. 23.1.2. Wo be unto the pastors that destroy and scatter the sheep of my pasture, saith the Lord. Therefore thus saith the Lord God of Is­rael against the pastors that feed my peo­ple, ye have scattered my flock, and dri­ven them away, and have not visited them, behold I will visit upon you the evil of your doings, saith the Lord. Observe—and have not visited them.—Micah 3.5. & 11. Thus saith the Lord, concerning the prophets that make my people err, that bite with their teeth, and cry, peace, and he that putteth not into their mouth they even pre­pare war against him.—The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the Lord and say, is not the Lord among us? none evil can come upon us. Ezek. 34.4. The diseased have ye not strength­ened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them. Zecha. 11.17. Wo to the idol shepherds that leaveth the flock. Please [Page 131] to read these chapters out. Acts 20.28. 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 which he hath pur­chased with his own blood.—Mind reader —to all the flock—the poor as well as the rich &c. Thus the Lord Jesus requires ministers to visit all their flocks, and to know their standing; but the body of the ministers of this constitution, I think, vir­tually say in word and practice, no Lord. You did not well consider how large our flock was, nor how much time it would take to visit them all; for if we strictly at­tend your direction, we shall not have time enough to recreate ourselves, nor wait up­on our good friends that come to see us, to have a little pastime together. Further­more, we shall be straitened for time to at­tend upon our consociations, that are of such great importance; which meetings the scriptures was too short in not making provision for them; yet by experience we find these meetings necessary to accomplish our designs. It is a great advantage to us to leave our studies, and to take our horses and ride to these councils, for we are put to no trouble; we have our messengers to wait upon us, and all rare dainties provid­ed [Page 132] for us at our meetings; and we find it for our health, and that it britens up our senses to pass a few civil jests and jokes; if we do tell some large stories, we do not mean to deceive or lie, but only jest; ^* and when refreshed with a few glasses of wine, we have weightier matters to consult. Pray what be they? why to converse free­ly among ourselves, to know how much we ought to raise our salaries, and what ad­dition is proper to be made to them &c.— My reader that is acquainted with these councils, will be best able to tell how near the conjectures come to the mark. But [Page 133] to return and say, if I have been wanting in making full proof that those councils have no power of jurisdiction over the churches, I refer my reader to what is written upon this head in the explanation of Saybrook platform—also to a book wrote by Israel Holly, pastor of a church of Christ in Suffield, a word in Zions be­half.

Nextly I will proceed to answer some objections which doubtless will be made against this performance, by those that are zealous for the religious constitution of this colony.

Objection first. Your plan denies the wicked or unconverted to vote in choosing a mini­ster, and allows only the godly or church members to choose their minister, which we think is not just, for two reasons; first, the unconverted in the society must be oblig­ed to hear the church's minister, when they are excluded any right of choice: se­condly, it must be against reason to tax them to support a man that was excluded from choosing.—Answer, first the objector saith your plan denies &c.—But he would equally spoke the truth, if he had said the word of God denies &c.—For upon that my plan is founded, as I have already shewn, and could fill a volume in vindica­tion [Page 134] of it: read Ezra 4.1, 2, 3. Nehemiah 2.20. 1. Corin. 2.14, 15. But let us reason the point a little—if the society members have the right to choose the mi­nister, than the church has not. But if the church has the right, the society have not. For the church and society are two distinct bodies. So in their nature and formation, the one is qualified to act by money, and the other by a visible profession of faith in Christ; and perfect wisdom has never pla­ced these bodies in that position, which tends to destroy his churches right of choice or acting in his rule. But you may say, they should unite together in their choice— answer, What if the society refuses to join with the church, who can help in such a case? or if they vote together, and upon trial, the church members and society mem­bers are equal and their be a tie, what shall be done? or if the society has the vote, who in the exercise of right reason and knowledge of the truth, can think that a money qualification shall either rob the church of Christ of her just right, or force a man upon her contrary to her judgment, both which is absurd and unreasonable? therefore it remains the churches right to choose her own ministers, and that from Scripture and reason; for she is obliged in [Page 135] her choice, to choose the man that Christ has qualified and directed to—a holy god­ly man, gifted and qualified therefor; which man the society with their money qualifi­cation, are likely to hate and dispise, Gal. 4.29. and where is the power short of the arm of Jehovah, that can make a person or people love God or his ministers?— Furthermore. The objector makes a mis­take about my plan, to say the society or any man must be forced; for there is no force in my whole plan, upon any man or men, to hear the church's minister. The church of Christ never did force, neither has she any disposition nor power thereto. She keeps open and free worship, without money or price; any otherwise, than what the congregation is willing to give freely; she uses no other force than scripture and reason; and what that does not effect, is left undone by them through time; they invite, intreat, and beseech, and warn, and so leave every individual to stand or fall to their own master. And as to the civil pow­ers having any thing to do in the affair, that must be denied, till their warrant is shewn from the written word of God— The 2d thing in the objection is, that it must be against reason, to force persons to [Page 136] support a man in the ministry, that they was excluded from chusing. Answer, I grant that it is against reason and scripture too; but perhaps the objector has not well considered his own plan. When did any that like the colony plan, say it is unreason­able to tax widows, rich or poor, they are no voters in chusing a minister, nor any man that falls short of fifty shillings or for­ty pounds in the common list, altho' they be as holy as Enoch, and not in the church? these are all excluded voting. And who saith this is against reason? Or who faults the plan, for taxing them that are of ano­ther principle and church, and have chose, and maintain another minister? I would in meekness advise those that make the objec­tion, to look well at home first, and get things rectified and made reasonable there before he faults his neighbour; for in my plan, there is no force, nor civil power con­cerned in the case; neither is there any injury done to any man's civil interest, nor conscience in this whole plan that I am so earnestly contending for.—The church of Jesus Christ, wants no man's attention or purse further than he is pleased to act and give. The ministers of Christ teach the whole counsels of God, that respects their [Page 137] duty to the people, and in its place they teach, that they that are taught in the word, should communicate unto him that teacheth in all good things, Gal. 6.6. but if the people refuse to contribute &c. the church has nothing further to do with them that are without; 1. Cor. 5.12, 13. they and their money retained in covetousness will perish together; as to any thing that the church can do, if the Lord in mercy does not prevent. But to close my answer to this objection, I shall refer my reader to what Mr. Mather, before cited, has wrote upon this head, see question 9. page 67. ‘Ought all that contribute towards the maintenance, to have the privilege of voting in the election of a pastor? An­swer. It would be simonical to affirm, that this sacred privilege may be pur­chased with money, or that contributions can entitle to it; for 1st this is against the scriptures, and that in more respects than one; and so on he writes &c.’ Ob­jection 2. By your plan ministers ought not to make any civil contract with the people, nor any tax be made for their support, nor civil powers to be concerned in the whole affair; and if so, our good ministers will be starved out of their pulpits, and we shall [Page 138] have no regular ministers nor churches in the Land in a few years.

Answer. I have sufficiently answered the first part of this objection, and shewn from the scriptures that ministers have no precept nor example in all the bible, to make any civil contract with the people for their support: nor have civil rulers any direction from God's word, to put forth civil power in that affair; so that it will be time enough for me to make a further re­ply, when the force of my arguments are taken off, and I am shewn wherein I have perverted the scriptures that I have brought to vindicate my principles in this affair.

But let us attend a little to the second part of the objection, viz. our good mini­sters will starve &c. It is likely those that make the objection, little think what is fairly contained in it, for if the ministers be good, then it reproaches the wisdom and power and faithfulness of Jesus Christ, that he should set up ministers and leave them to starve in his work. It intimates that Christ has got careless of his cause, and not true to his word, all which is most abomi­nably wicked. Christ saith in Mat. 28.19 20. Go ye therefore and teach, teaching them to observe all things whatsoever I have command­ed [Page 139] you: and lo, I am with you always even un­to the end of the world. Amen. Therefore I am slow to believe, that any minister that obtains grace to abide in these conditions, will starve in a land of plenty; altho' all civil powers is against him. And more especially when I consider that God is uni­form in all his ways, and works, and sends none a warfare without providing all things necessary therefor, 1 Cor. 9.7. Who goeth a warfare any time at his own charges? 2 Tim. 2.4. Again, Luke 22. And he said unto them, when I sent you without purse, and scrip, and shoes, lacked ye any thing? and they said, nothing. Pray mind, that Jesus Christ is the same yesterday, to-day, and forever. For he hath hitherto sup­ported his ministers from age to age, when all civil power was against them. Witness the apostolic age, and the reformation from popery, and the present day, in which civil and ecclesiastical powers was, and is against Christ's ministers and cause: Yet Christ found out ways to carry his plan and de­signs thro' even down to our day. Witness the dessenting ministers at Old England; they have been comfortably supported for more than one hundred years, without ci­vil power, collectors or prisons, having any [Page 140] concern therein. It must be a strange pa­radox indeed, to conclude that the religion of Christ should loose its proper vertue and nature of influencing and governing mens hearts, lives, and practice, only by pas­sing over from Old England, to new, and by that time it takes place in Connecticut, it is so enfeebled, that it cannot produce the same effect upon the hearts and lives of Men, here, as there; but to make up the deficiency, there must be added the power of the civil arm, the general assembly, su­perior and county courts, justices of the peace, collectors, and prisons, wasting of goods, and life at the end, for what the law has done to preserve it, all threatning the person that putteth not into the ministers mouths. Micah 3.5. And he that putteth not into their mouths, they even prepare war against him. Observe further. It can­not be distance of place that alters the re­ligion of Christ. See this side the briny ocean, the same effect is produced here as there. For more than one hundred years Boston and Charlestown (the place of my nativity) have supported their ministers by a free contribution; there is no civil pow­er exercised in the affair; and one would think a hundred years experience in any [Page 141] practice, is long enough to know whether it will answer the end or not. But the truth is, it has been tryed as long as Christ has had a ministry here upon earth, and has never failed. This day still speaks with a loud and striking voice, the truth and co­venant faithfulness of the ever blessed Son of God. Witness the support of myself and brethern in the ministry in this refor­mation; for consider you that made the objection, how comes it to pass, that we lay-teachers have been supported, some of us, near 20 years, and some of us consider­able families, and but low in the world, and but few that wait on our ministry, in some places, in comparison of the lawful assem­blies, and them few mostly low in the world, that do scarcely bring the year a­bout, as we used to say; and besides all this disadvantage, our substance hal'd away from us, to support your ministers, by the civil power, (falsely so called) and sold at the sign-post, for a song, or trifle; great waste made at times of our substance; which we procured by the help of kind Pro­dence in hard labour; additional hereto, at times our bodies seiz'd, and carried off to pri­son, and our business left? The reader may easily think how when the head of a fami­ly is thus confined, our friends are in tears, [Page 142] at our being haled away in such a manner, and the poor collectors like Cain, with their countenances fallen, and full of wrath, or a paleness and trembling seizing them, like Belshazzar, when he saw the hand-writing upon the wall. Now notwithstanding all this, we are comfortably supported thro' the abundant goodness, and pure mercy of our ever true and faithful Lord and Master, who makes out to a tittle, all his gracious engagements to his ministers, church and people. That you do not hear us mur­muring against our flocks crying, more salary, more salary! or we will leave you, &c. No, this hath not as yet been the case: but there is no thanks nor praise due to us, for we and our little flocks, are as liable to be entangled with human schemes, worldly mindedness, distrust of God and covetousness, as our neighbours; the diffe­rence lies not in us, but in our good, gra­cious and sovereign Lord, whose free grace, wisdom, and power, and righteous plan ef­fects these things in us, and for us; and all the praise is entirely and forever due to him alone. Therefore with liberty I would propound this question to those that may make the objection, viz. What is the rea­son, that we get along under all these dis­advantages (being deluded as you say) and [Page 143] you being in the truth, under all the ad­vantages possible almost, and your ministers starve without the civil law to support them? Pray, let this take your attention! and do not let it pass without a just solution. But perhaps some will think, that they have solved the question, viz. That it is the high false zeal, that seperates have, that makes them so bountiful towards their mi­nisters in supporting them? I answer, that this is quite unlikely, for this reason, they are equally inclined to love the world as their neighbours, and it is altogether un­likely, that, such a high false zeal should last in such a steady uninterrupted manner for 20 years; more specially when there is so little zeal of late years among them, either good or bad. But if I may shew my opinion in the case, I rather think, that it is more from light and knowledge of the scripture rule of supporting the gospel that they act then from high false zeal. For having understood that the gospel is sup­ported by the contributions of the people, they act, zeal or no zeal; yet doubtless sometimes love to God and his cause, sen­sibly governs in the hearts of the saints; and then they find the word of God fulfil­ed in them, that it is more blessed to give, than to receive, Acts 20, 35.

[Page 144]Secondly. If it be true, as the objection saith that these ministers and churches would crumble down, the ministers have no sup­port, if the prop of the civil law was taken away, and they have no help from that quarter. Then I think it unavoidably fol­loweth, that the ministers and churches of this plan, are not formed nor made by Christ, but by and from men in their own inventions, for Christ's church and mini­sters have liv'd from age to age, when all civil power was set to destroy them; wit­ness the fields of blood the church has waded through from time to time, which church history testifieth of. I think that church that cannot subsist without civil power to uphold it, has the scripture mark of a false or harlot church, Rev. 17, chap. 13. So on the contrary, that religion which is from Christ, implanted in the heart, has that governing and authority in its own nature, upon the subjects of it, that from divine love to the author of it, they freely move forward to do all that duty, made manifest to the understanding; without fear of punishment either from God or man. Punishment as a ruling motive is out of the question. The saints of God do not attend duty for fear of hell, but pure, chaste love governs in some degree in the [Page 145] heart, to do duty, see 1 John 5, 3. For this is the love of God that we keep his commandments, and his commandments are not grievous. Here reader, (as delud­ed as you may think I am) I testify is the very essence and soul of true religion des­cribed. The subjects of it see such wisdom, justice and righteousness, power and purity, shining forth in all God's commands, as ravishes the heart with such holy delight and complacency: so that the persons li­berty, joy and happiness lies in keeping the same. This, this religion wants no civil power under heaven to support it; but false religion, or that which men's wisdom has planned, cannot well subsist without civil power, to be its prop. Now if there be any truth in the objection, (as I am prone to think there is) then it followeth, that the religious constitution of this colony is not of God, but has its original from mens wisdom, and may be seen described in the word of God, by all that will not shut their eyes against the light. I will point my rea­der to his character, see Ezek. 44, 6 to 10. and thou shalt say to the rebellious, &c. Here God faults his church for bringing in­to his house unconverted persons, through which means his holy things was polluted, and this is the state of poor Connecticut; [Page 146] they have let down their watch, in admit­ting members into their churches, almost any person, that has common grace to keep him from out-breaking sins, may be ad­mitted into the churches of this constitution, altho' their conversation discovers reigning enmity in their heart against God and the influences of his Holy Spirit upon the hearts and lives of the godly. This is and should be for a lamentation; because it opens the door wide for a revolt from God, and his rules and laws, which the text plain­ly sheweth. Our godly fore-fathers saw this dreadful evil, and trembled with fear. See Mr. Mather, before cited, in the epistle page 8. "If we espouse such principles as these, namely, that churches are not to en­quire into the regeneration of those whom they admit into their communion, that ad­mission to sacraments is to be left wholly to the prudence and conscience of the mi­nister. — That explicit covenanting with God, and with the church is needless. That persons not qualified for communion, in special ordinances, shall elect pastors for churches. That all professed christians have a right to baptism. That brethren are to have no voice in ecclesiastical councils. That the essence of a minister's call is not in the election of the people; but in the [Page 147] ceremony of imposing hands &c. We then give away the whole congregational cause at once." Thus this godly man writes. But it would have suited me much better, if he had said, we give up the cause of Christ in the affairs of his visible kingdom, all at once—for I lay no stress upon names of distinction. What I would is to be a true follower of Jesus Christ, and let men call me as they like.

Now candid reader, see how exactly this passage (which was Mr. Mather's fears) des­cribes the standing and practice of these consociated churches, as exact as if he now lived and took the description from the present practice of these churches. But this was printed ten years before Saybrook plan; and quite likely that Mr. Mather understood what these lordly ministers had got upon the wheel to bring about, which was the cause of his testimony against it. And this further confirms me in my opini­on, that those that compiled them articles of discipline in Saybrook plan, understood themselves to mean as the articles say and as Mr. Hobart pleads. And that the ex­plainer of that plan quite mist the mind of those that composed and established them. Here I think is something worthy of notice, that this learned, godly minister law things [Page 148] as I now do, many years before I was born, for I never saw his book until after I began this piece: and if he is deluded, so am I: but if he was in the truth, so shall I be found in the truth, in these my observati­ons upon this plan. Further Mr. Mather writes, page 32. "Answer 2, the practice of the churches in New-England, as to this particular, is lawful, laudable and edi­fying: it is lawful for churches to desire those that offer themselves to holy fellow­ship, to give an account of their faith and repentance, and when a church desires it, no capable person ought to refuse it; for, first, there is a scripture warrant for this practice," &c. Now opening the church's doors to let in graceless persons, (which as I understand is the practice of all the churches in the constitution) makes way for the other heavy stroke, as in the text last cited, ver. 8. And ye have not kept the charge of mine holy things, but ye have set keepers of my charge in my sanctuary, for yourselves. Observe, when a church lets down their watch, and lets in unconverted persons into the church, then it is natural for such members to choose unconverted men for their ministers, to be over them, as the Lord complains in this text. And so the old proverb is verified, Like people, [Page 149] like priest; unconverted members, and un­converted ministers: which is doubtless the shocking case of the main of this colony and land. I actually fear that the church­es of this constitution abound with uncon­verted members, and the land with un­converted ministers. A Heavy judgment of God upon the land! and that because christian professors have not kept the charge of God's holy things: not duly respecting the rules Christ has given his church to walk by, in admitting her members and ministers. Therefore, I firmly believe, that these scriptures following are rightly applied to this generation. Micah 7.4. The day of thy watchmen, and thy visitati­on cometh, now shall be their perplexity. Zech. 11.3, 4.5. There is a voice of the howling of the shepherds, for their glory is spoiled. Thus saith the Lord my God, feed the flock of the slaughter; whose pos­sessors slay them, and hold themselves not guilty, and they that fell them say, blessed be the Lord, for I am rich: and their own shepherds pity them not, Micah 3.5.6, 11. And he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision, and it shall be dark unto you, that ye shall not divine, [Page 150] and the sun shall go down over the prophets' and the day shall be dark over them. Isa. 3.12, 14. O my people, they which lead thee, cause thee to err, and destroy the way of thy paths. For ye have eaten up the vineyard; the spoil of the poor is in your houses. &c.

Likely some of my readers will say, that I am a very censorious person to charge the church members and their ministers, with being unconverted. Answer. I am wil­ling to put my credit upon a fair gospel trial.—Christ saith a tree is known by its fruit. Let them that experimentally know Jesus Christ, and his spirits work and ope­ration upon mens hearts make the trial; carefully examining church members, member by member, and minister by mi­nister, to see what they knew of a work of grace, or the sanctifying operations of God's spirit. And I firmly believe my credit will stand good with all such as know the gospel fruits of true christianity; and as for the rest, I expect to lie under their censor. But they will do well to take good heed lest they be found at last to be the persons, that they charge me to be, and I innocent of the charge. But this I will venture to affirm, that upwards of fifteen years ago, the holy spirit of God led me to see the standing of the churches of this con­stitution, [Page 151] in the 44th of Ezek. before men­tioned, and equally true it is, that their character is drawn in Isaiah 29, 13. Where­fore the Lord said, for as much as this people draw near me with their mouth, and with their lips do honour me; but have re­moved their heart far from me, and their fear towards me is taught by the precept of men. This passage of sacred writ perfect­ly agrees with the objection, which saith, if the churches and ministers have not sup­port by civil rulers, they will all crumble down, and so saith this text, viz. That there is no more of God among them, than God's precepts make. Here is a perfect glass, that all my dear neighbours, and friends, that hold the constitution, may see their face in. For take away mens precepts and your religion is all up, by your own opinion, so that here I shall slip out of the question, and close my answer to this ob­jection, for you and the scriptures have set­tled the point, and both agree that there is no more religion in this constitution, than what is made by men, and that is poor enough.

Objection 3. I am quite dissatisfied with your writing, for it appears plain that your whole aim is to strike up the whole of our religious constitution, root and branch, and [Page 152] that will undoe the colony—all manner of wickedness and prophaness will prevail— we shall be as bad as they are at New-York or Rhode-Island—there is no fault in the religious constitution, but the want of more tolleration; and I wish the assembly would release all the separates, for I do not want their money to support my worship.

Answer. I freely confess my design is, the Lord willing, graciously to help me, to hold this religious constitution forth in its own nature, in the light of the scriptures, that is may be seen to be what it is, for I firmly believe, that all persons who see it in scripture light, will hold up both hands (if need be) for its final overthrow. Sure I am, that it is the duty of all that see and know that Jesus Christ is anointed king in Zion, the rightful Lord of conscience, to improve all their knowledge, grace and gifts for its overthrow, and if Divine Light and truth proves its overthrow, no-body ought to be offended thereat; and if scrip­ture and right reason, be admitted into the mind, with its own weight and force, and it does not prove its final ruin, then I say let it live and prosper. But then I must beg liberty to deny the consequence drawn in the objection, that it will undoe the colony, to fling up the constitution. I am obliged, [Page 153] as I understand the scriptures, and the na­ture of things, to think quite the reverse; that in fact the colony will be ruined, and an undone people, if it is not flung up, and every man left, to choose articles of faith, minister, and place of divine worship for himself, and not be controuled by civil powers. We do well to weigh this point thoroughly; and in order to it, it is abso­lutely necessary to distinguish between the civil and divine kingdom. Not rightly di­viding here is the cause of the greatest dif­ficulty, now subsisting about religion. Ob­serve, civil rulers as they answer the cha­racter given them in the word of God, as his ministers for the people's good. Rom. 3. 1 to 5. I understand the whole of their work, is as followeth, 1. Under God, (and as set by him for that end) to preserve life. 2. Property. 3. Liberty. Life when it is exposed by the designs of wicked men, or otherwise, the rulers aid is wanted; pro­perty, by the execution of wholesome and righteous laws to preserve every one in their just, legal rights and properties. Liberty by defending every one of different sects, in their sacred rights of conscience, not allowing one sect to disturb another, while they are peaceably & publickly worshipping God, as they think is best pleasing in his gracious [Page 154] sight. Here I understand is the extent of rulers work. It does not belong to them to say, who is qualified for church-mem­bership, or not; who shall be a church, or who not; nor to say where persons shall worship, and where not; or what lines shall be the limits of a church, or who is quali­fied to choose a minister, and who not; or who shall preach, & be a minister and who not. To sum up all, they have nothing to do (as civil rulers) with any thing that respects the religious worship that God requires of his church and people. This I have shewn in the beginning of my discourse.

Thus dividing between the civil and di­vine kingdom, let us consider what hurt is done to any man's civil interest, by different sects worshipping God in different places in the same town. Society lines must be denied, till civil rulers shew their warrant from the word of God, to make them; and all civil bu­siness necessary to be done, may be done in the town limits, and what is otherwise, be­longs to every religious community to say. This is not a new started principle of mine; see Saybrook confession, page 101, head 5. "Tho' parochial bounds be not of divine right, yet for common edification, the mem­bers of a particular church ought, as much as conveniently may be, to live near one [Page 155] another." The reader should keep in mind how common a thing it is for this plan to contradict itself: the laws have fixed pa­rish lines, and every person must be sub­jected to them bounds, altho' their teacher be as Christ saith, a thief and a robber, John 10, 1. Or let conscience say what it will about the worship—To return to the point, there can no hurt come to any man's civil or natural right, by different sects, be­ing allowed, and preserved in the privi­lege of worshipping God, as each party thinks most agreable to God's word. Since I have liv'd in Middletown, there has been 5 different worships in the town, with­in the compass of a mile on the Lord's day, besides the constitution, and church of Eng­land, and separates, there was a number of Dutch, in one private house, and the neutral French, in another, and no damage accrued to any man's property, or civil in­terest, any more than if they had all wor­shipped under one roof; and had there been added, Baptists, Quakers, and Moravians, it makes no odds, as to mens civil pro­perty. If any person of either of these pro­fessions breaks the civil law, he lies open to punishment, equally so, as if there was but one profession in the town. I think it will not weaken the hands of civil rulers, [Page 156] that rule for God, to have different profes­sions in a town or colony. For consider persons in different professions, finding themselves favoured with an equal share of liberty, with the rest of their neighbours, and fellow subjects, it will in my opinion have a natural tendency to knit their af­fections, and dutiful regard to their rulers, stronger, if it can be, than if they was all of one opinion in religion. The contrary is also evident, that when persons know that the Most High, is the alone absolute Lord of conscience; and that no mortal breathing has any right to hinder them from thinking and acting for themselves, in re­ligious affairs; and now for civil rulers to set up and establish the sect that pleases them, and deprive all the rest of their e­qual share of liberty, and force their neigh­bours to go against the light of their con­sciences, or suffer fines and imprisonments, or great waste of goods, &c. Sure I am, that nothing is more likely to alienate good subjects from due affection, and dutiful re­gard to their civil rulers, than such a prac­tice; for the best of men have the remains of corruption in them, and when they are thus unjustly treated, they need the strong hand of sanctifying grace, to keep them at the feet of their oppressors and persecutors. [Page 157] The law of nature, reason and grace, will lay subjects under strong obligations to their rulers, when equal justice is ministred to them of different principles, in the prac­tice of religion: they will all as one unite, and offer all dutiful subjection, and aid to their rulers, to help them thro' their work, in the administring equal justice for the good of the whole. But as things now are, possibly some of as good subjects, as is in the colony, are obliged from a due regard to the Lord Jesus, to refuse subjec­tion, and obedience to the civil rulers com­mands, when they are putting into execu­tion their ecclesiastical laws, and not from any dislike to their persons neither. Who­ever are acquainted with church history, know that the establishing religious con­stitutions, and compelling others that dif­fer therefrom, to subject thereto, has been the bone of contention through Christen­dom, from age to age, and the unhappy cause of rivers of blood being shed, to main­tain their constitutions. I will venture to affirm, that no religious constitution, esta­blished by a civil law, in a kingdom, or colony, where God works by his word preached, through the spirits aid, can be preserved, without they persecute more or less. Probably all that esteem the consti­tution [Page 158] of this colony, look upon it the best that they know of, in all the reformed na­tions: yet it bringeth forth this bitter fruit of persecution, and oppression, more than the national establishment. I presume, that thro' Great Britain, or the whole nation, there cannot be found that done by civil law against the glorious work of God's spi­rit, that has been poured out of late years, as has been done in this colony. But this is certain, that the church of Jesus Christ, as such, never persecutes, nor does the scrip­tures ever shew that they never put any to prison, for the sake of religion, or for con­scienciously discharging religious duty. But the false, antichristian church has from age to age, and so has this of this constitution, imprisoned the saints for nothing else but their attending christian duties plainly com­manded by the great God; the duty of exhortation, and of expounding the scrip­tures, and preaching the gospel, and wor­shipping God according to their conscien­ces. Therefore it remains for you who have thus acted, to get under that cha­racter, given you in Rev. 2.10. Behold the devil shall cast some of you into prison; meaning those persons that are under the devil's influence, of pride, malice, and su­perstition, and persecution, shall cast the [Page 159] saints, &c. Wherefore it appears to me, that instead of the colony's being ruined by enacting full and free liberty of conscience, it is the most likely, if not the only remedy to save it from confusion, and final ruin: for such a liberty has a natural tendency to unite all parties in good neighbourhood, to strive together in all civil things for the good of the whole civil body, and the con­trary for its ruin. But the Saybrook plan asserts, that there is no warrant for the ma­gistrate to abridge sober conscientious profes­sors from their liberty of worshipping God as they shall think fit, see page 74. Yet their ecclesiastical laws, confronts their ar­ticles; and no marvel, that when a plan contradicts God's word, that it should fre­quently contradict itself, &c. That there is no foundation to establish a religious con­stitution, by force of civil laws, I think is evident by what followeth, first consider who, or what profession shall have this es­tablishment? you will say those that are orthodox, and sound in the faith. But that is to say nothing to the case, because every one is so to himself, & doubtless thinks he is in the right way to heaven, altho' in fact, he may be in the way to hell. Witness the papists, they think that they are in the very aposto­lick order, therefore force all to comply [Page 160] with their religious constitution, that they may be saved. But you may further say, those that are truly sanctified and holy in heart, and take the scriptures for their only rule of faith and practice. Answer. How shall civil rulers, as such, know such a people, in order to establish them? do you not deny the knowledge of the saints? But granting that they be known by their fruits. Yet I dare affirm, such a people would utterly refuse such an establishment, and for these reasons, first, in that they that are holy in heart, know that all grace, light, know­ledge, faith and holiness, is entirely the free gift of God, out of the power of any mortal to convey, and that they themselves are poor sinful beggars, that daily want more grace for themselves; so that they neither set up themselves in high dignity, above their neighbours, nor want to be invested with any power for that end; but only say to their fellow professors and neighbours as in Mat. 25.9. But go ye rather to them that sell, and buy for yourselves. Note here, they are pointed to the same fountain of all grace, and there left to stand or fall, accept or reject, &c. Secondly, these per­sons seeing that the written word of God is the alone rule of faith and practice, in all their obedience, and divine love to the au­thor [Page 161] of that rule, is the soul spring to move a person forward to obey what that rule injoins. So that they detest and abhor the notion of civil powers being concerned in all the affair. Further they know, that the utmost that civil power can do, in such affairs, is but to make men miserable hypocrites; for they cannot make one true follower of Jesus Christ, with all their force. Indeed I must confess it is beyond me to account for (any man of good sense and reason, that is experimentally acquainted with true re­ligion) pretending to plead up for a reli­gious constitution, to be established by ci­vil powers; for in truth there is nothing for civil rulers to do in the whole affair. It is agreed on by all, that there is a per­fect rule already given in the scriptures, for faith and practice; and we look for no addition or supplement thereto. And it is equally granted, that civil rulers cannot make any man believe in Christ, nor love or obey him in the least of his commands. Therefore in meekness, I ask the zealous advocates for this constitution, what is the work that God assigns to rulers to do in a religious constitution? And what part of sacred writ shall I find their directions giv­en them? You will likely say in the old testament, in the books of Moses, for he [Page 162] was a civil ruler, and he ordered the affairs of the church and worship of God. An­swer. When our civil rulers can shew that they depend upon and go to God as Moses did, for their direction. See Num. 9.8.9. And Moses said unto then, Sand still, and I will hear what the Lord will com­mand concerning you. And the Lord spake unto Moses, saying, &c. Observe, here was a matter of difficulty respecting some that was defiled by a dead body: Moses nor the Levites does not prescribe in this case, but God alone: So that I would charitably hope, that the advocates for this plan won't say, that our rulers when they enacted these ecclesiastical laws, stood thus before God as Moses did, to have God immediately by a voice tell them, that this act shall be so, and that so; or that every man that had fifty shillings or forty pounds in the list, should be as good vo­ters for to choose a minister, as the most godly, &c. Nor yet that they was imme­diately inspired by the Holy Spirit to plan them laws: So that unless this is made out of our rulers, the objection must fall; but the truth is, that under the Mosaick dis­pensation, there was no king or law-giver to Israel or the church, but God himself, until Saul was given; at which time Israel [Page 163] had their minds alienated from God, and did not like that he should be their alone king; but they chose to have some imper­fect man set over them to be their king, like other nations. Yet it is plain, that in the days of Moses, he acted nothing from himself, but God alone was the sole legis­lature; he gave out the laws civil and ec­clesiastical. Therefore it was, that in that dispensation they stood so together, or that Moses gave the laws of both tables. And if our civil rulers had the like direction from God himself, we might safe enough submit to their prescriptions in religious affairs; but till this is made out, we have no warrant to regard them in any of their ecclesiastical prescriptions.

Again, I think it will bare to say, that no man that holds liberty of conscience, can admit of a religious establishment by civil powers, and be consistent with him­self. This will appear very evident in the following metaphor, as thus,—supposing Peter has the right to make the establish­ment as best suits him. By the way ob­serve, that an establishment is nothing, if it has not compulsive power to have all in its limits, subject to this plan; and if so, where then is John's right of private judg­ment, or James's liberty of conscience? I [Page 164] think it is all struck up, at the supposition of Peter's right to make an establishment John and James's liberty is resolved into Peter's will; and what if Peter will not to­lerate John and James? for mind it is granted, that Peter has a right, &c. Here then it is plain that John and James are fi­nally deprived of their right, &c. I earnest­ly want, desire and pray, that my honest neighbours might rightly understand them­selves, when they say, Liberty of conscience in Connecticut, and at the same time say al­so, We have got a good religious constitution. I dare bid the challenge to all mortals breath­ing, to extricate and deliver John and James out of their difficulties, while Peter maintains his right of establishment. In this figure is the true state of this colony. The cry is, that their is liberty of consci­ence here; but it is not true, for the sepe­rates have gone to the general assembly, with their prayers, from year to year, ask­ing nothing but their just right, full and free liberty of conscience, and have been, and are still denied their request.

Again, the objection saith, the fault is not in the constitution, but the want of more toleration. Let us consider this in the former figure. The objector supposes, that Peter ought to tolerate John and James, [Page 165] because they appear to be honest well mean­ing persons, and altho' they have made a mistake in religion, yet it is hopeful they may be Christians;—they do not disturbe their neighbours that differ from them in religion, and they are as loyal subjects in ci­vil kingdom, as their neighbours: therefore they ought to have liberty of conscience, and not be compelled to worship, or support a worship contrary to their solid judgment. Thus far some will say, that are zealous for the constitution, and little think that they have in effect destroyed their good consti­tution. For consider, if it be reasonable and right that John and James, should have liberty, then it must be equally right that Mark and Luke, being in the like case as John, should have equal liberty. Also, Job and David, being well acquainted with the scriptures, and look upon Peter's plan contrary thereto, and so dare not for a world comply therewith, by reason of an infinite superior power, requiring their obe­dience otherwise. Therefore they challeng­ing as their just right, the like liberty that John and the rest have got. Now reader, you may easily see what will become of Pe­ter's good constitution, by and by in this practice, which is, and must be acknow­ledged to be right, by all that hold liberty [Page 166] of conscience; for there is the same parity of reason, that a hundred religious commu­nities should be released as to release one. But the truth of all is, that allowing liber­ty of conscience the right of thinking and acting for one's self, in religious matters, to be true doctrine according to the word of God (which doctrine has always been ac­knowledged to be sound and good by all true protestants and christians) then I think it unavoidably strikes up all religious con­stitutions (established by civil power) under heaven. For right reason dictates, that if John had a right to think and act for him­self in religious matters, it is impossible for Peter to have any right to hinder him: o­therwise we shall make perfect wisdom the author of confussion. Again, in other words, if it be the mind of God revealed in his word, that John shall chuse articles of faith and practice for himself, and a church and minister that he believes to be of God; then it followeth that no powers whatsoever has any right to hinder, or prevent him from enjoying what God has enjoined upon him and commanded. This all must grant, that no man or men may alter what the Almighty has granted or decreed; and he has decreed that every one shall stand or fall to his own master, is plain in the scriptures, and [Page 167] in this respect no man has a right to judge another man's servant, &c.

Again, The objection saith, that if the constitution be flung up, all manner of wickedness and profaneness will prevail, and we shall be as bad as they be at New-York or Rhode-Island, &c. I reply, it is a sandy foundation indeed, to set up a consti­tution upon a bare consequence. The thing to be settled, is not what will be, but what is; which is to say, Is the constituti­on right, or is it wrong? This should im­prove the attention of all; for it is a matter of the greatest importance, to know. I think that I have sufficiently shewn, from scripture and reason, that it is altogether wrong, contrary to the word of God; there­fore it ought to be rejected, let the conse­quence be what it will. But let us consi­der the matter carefully, paredventure there is a mistake made about the consequence, for if this religious constitution has such vertue and power in it, to preserve from all manner of wickedness and profaneness, how comes it to pass, that all manner of wicked­ness, has so much prevailed in this colony, since it was set up? Let the aged, greyhead­ed fathers, look back and consider, how the times was, before this constitution was es­tablished by law, as to profane swearing, [Page 168] the sin of uncleanness, and neglect of fami­ly government; also the sin of oppression, brother going to law with brother, drunk­enness and sabbath breaking, pride and haughtiness; and then turn his thoughts, and see how the times are now, as to these sinful practices. And I dare say they must know that the times are vastly worse now. That the constitution in all its glory and power, does not prevent these growing evils; so that the objection must be fruit­less. Indeed it is my solid opinion of the constitution, that it has opened the door for the growth of all the wickedness that now prevails in the land. My reasons are as followeth, first, for admitting in uncon­verted persons into the churches. Se­condly, making money an essential qua­lification to vote for ministers. Third­ly, these disqualified persons, voting in­to the ministry unconverted men. 4. The ecclesiastical laws, assuming that authority and rule that belongs to Jesus Christ, and exercised in his church. 5. The body of the colony combining together, to despise and reject the holy spirit of God, as it o­perates upon the hearts of the children of men. 6. Civil rulers and officers under them, criminally neglecting to put into execution, those civil laws of the [Page 169] colony, that are good and wholesome; suit­ed to suppress the growth of the many wick­ed practices now prevailing amongst us &c. These things being the natural fruits that the constitution bears, is the cause of the many evils prevailing in the land. Again, Christ saith Matt. 12.33. Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit cor­rupt, for the tree is known by its fruit. Now if this constitution be a good tree, how comes it to pass, that it brings forth so much corrupt fruit since it has been plan­ted in this colony? what wickedness is there now prevailing in the colony! how much profane swearing, not only among the seafaring tribe, but town dwellers, and children, and servants, black and white, using such language enough to make one's flesh crawl, which I have often heard with my own ears; And how does the sin of drunkeness prevail? men wasting their estates and lives with strong liquor! and the shameful and dreadful sin of uncleanness among our precious youth, and what re­velings and carousing, singing and danc­ing at the sound of the viol is the youth in­dulged in, both by parents, ministers and rulers, a practice that the devil glories in, through which he debauches hundreds, & [Page 170] destroys thousands, but glosses it over with the name of civil recreation; but in truth is right down enmity to God, and leads down to eternal damnation. Again, if this constitu­tion is so necessary to preserve from sin, why are the subjects of it, so carnal & worldly up­on the Lord's day? I have been informed from time to time, since I left that worship, that in some places it is common for the youth, and some heads of families too, to get together on sabbath day noons, and talk about the world and secular things, and a­bout this and that news, and to be very light and carnal in going to, and coming from publick worship, and young people getting together in companies in the street, full of vanity on sabbath evenings, and the body of the people attending secular busi­ness after sunset; I suppose it is not com­mon for people to tackle up their teams a sabbath evenings, yet as I was in Providence, called to pass the highway last sabbath e­vening, I passed by a man with his team with a load of apples, I supposed a going to the cider-mill, and people at work at the cider-mill, all which is contrary to the good and wholesome laws of this colony, & I think contrary to the laws of God. But where is the authority and under officers in such towns, that have held up their hands [Page 171] to heaven, and solemnly swore in the name of the ever living God, to put into executi­on, &c. I think the day is it hand, when they will stand speechless before their Judge, unless they speedily wake up and repent of their sinful neglect of duty; and hence forth at­tend to their great duty, as God's ministers to be a terror to evil doers.

Again. If the constitution is suited to preserve mankind from wickedness, whence is it, that the subjects of it, are so much puffed up with pride, haughtiness, and vain glory, unmerciful to each other, constantly harassing each other in the civil law, wast­ing goods at the sign-post, brother taking brother by the throat, (as it were) as Christ calls it, and thrusting one another into pri­son? I might add, the party envy, and ha­tered among church members, and in neigh­bourhoods, and upon some occasions like a spreading leprosy, spreading through a society, when some things are transacted that effects mens pride and will; such as setting a stake to fix the spot for a meeting house, or in seating a meeting-house, both which has flung societies into contention and confusion; notwithstanding their good constitution, which they have to regulate them. Thus I think it is evident, that it does not reach the end proposed by it.—So [Page 172] a fruitless thing. Now reader consider, what propriety is there in the objection? these evils are brought forth while the con­stitution is in its greatest glory. And we poor seperates that have renounced it, and have nothing to do with it, nor to glory in, but our infirmities are preserved, from the most of these evils but no thanks is due to us, but all to free grace, and the plan of God's word, which we endeavour to walk by, and not the plan of this colony. Again. As to the profane swearing, and sab­bath-breaking, that is at New-York and Rhode-Island. It is not owing to the want of a religious constitution that such evils prevail in these governments. For accord­ing to my observation, the East end of Long Island, are as civil, kind, courteous and re­ligious people as any in this colony, and where there is one suit at law in their courts, I believe there is fifty at ours. They have no religious constitution there established by civil law; but every one is at liberty to act in religion as they think is most plea­sing to their Maker and Redeemer; and that is right, for so it ought to be through Christendom. But the cause of these evils prevailing in these governments, is the cri­minal neglect of civil rulers, in putting their wholesome laws into execution; or [Page 173] perhaps unqualified men put into authori­ty, may be no small cause of these evils pre­vailing. But did civil rulers in any govern­ment or colony stand in the place where God has called them to stand, they would soon have God's blessing upon their faith­ful administring equal justice to mankind, and so become a terror to evil-doers, and a praise to those that do well. Which great blessing may the God of strict justice, and great mercy, speedily send, lest the land is wasted with their own wickedness; for it appears to me, that there is no need of a stamp-act to waste us; our own prac­tice, which the land is now in, will do it: their manner of living above themselves— their making haste to be rich, and to effect it, undertaking business that they are not called to; their trusting in trade, and suing each other, and underhand dealings, men not regarding their words, and such like. The effects hereof will crumble and waste the land, without any very singular visitation, unless there is a reformation in these affairs. And it is my humble opinion, that it would contribute much more to the peace, com­fort and prosperity of this colony, and to the due honour of our civil rulers, if they would fling up concerning themselves (as civil ru­lers) with ecclesiastical affairs, what respects [Page 174] God and conscience; and let their wisdom, power, and utmost attention be, to plan some proper and righteous measures, to deliver the people out of their perplexing and distressing difficulties, that are of a ci­vil and temporal nature. Here they may work for their great Lord and master, get due honor to themselves, and be a great blessing to the colony. Otherwise we may expect divisions to continue of every kind; ruler against ruler; people against people; wastings and confusion in church and state; heavens frowns to abide upon the colony. Pray Most High, in thy great wisdom, power and mercy, prevent these great evils falling upon us, and for thy own most holy name sake, graciously deliver us from the many evils we are now under, by turning us to thyself, by forming thy holy image in our hearts, and thereby bringing us to love the supremely, in thy pure, holy na­ture, and each other fervently, Amen, so be it good God, for Jesus Christ's sake. Amen.

Objection 4. You have made a great complaint and out-cry against our religious constitution, saying it deprives you of liber­ty of conscience, and at the same time will not allow us liberty of conscience, for we believe the constitution is according to the [Page 175] word of God, and we are bound in consci­ence to maintain it, but you in your zeal are labouring to destroy it.

Answer. This objection has a plausible shew with it, as tho' I was inconsistent with myself, and has been the means of casting dirt in the eyes of many seperates in the eas­tern parts of the colony. Poor hearts, that are so easily beguiled (by the cunning craft of men) of their just right, and forgot Christ's caution in Rev. iii. 11. Behold I come quickly: hold that fast which thou hast, that no man take thy crown, Ob­serve! these persons have known that the constitution comes right a cross their sacred rights and privileges; so that it is morally imposible for them in the most mildest man­ner, to ask their right without striking the constitution; altho' they should not say one word in their prayer to the assembly to put down the constitution, yet that which cros­ses their right, in its own nature, must be broke in upon, to give them their right. But to come to the matter in hand. There is no more propriety in the objection, than there would be for an Arian to complain against a faithful minister of Christ, that he denied him his liberty of conscience, be­cause in his doctrine he proved from the scriptures, that Jesus Christ was equal God [Page 176] with the Father, of the same substance, co-equal, &c. or there would be as much rea­son for a man that intends to go to heaven, by his legal righteousness, to tell a minister of Christ, that he denies him liberty of con­science, because he in the right discharge of his duty in preaching, makes it out from scripture, that the poor deluded man, upon that bottom, is a going down to hell. Rom. 3.20. Therefore by the deeds of the law, there shall no flesh be justified in his sight. Gal. 3.10. Now consider, what have I done to deprive my neighbour of the li­berty of his conscience, any otherwise than shewing from the scriptures, the iniquity and unrighteousness of the constitution, that it is planned counter to the word of God, and my unalienable right. So that if I have crossed my neighbour's conscience, it must be an erroneous one, and not a good consci­ence. The objector little thinks how much he betrays himself, to be in the spirit of Saul. Acts 9.1. And Saul yet breathing out &c. Chapt. 26.9. I verily thought with myself that I ought to do many things contrary to the name of Jesus. Indeed such a con­science as Saul had, (the truth I have thro' grace held forth) has hurt and gall'd. I think there is too much papish blood running in the veins of those that make the objection; [Page 177] to establish their religious constitution, are obliged to destroy, or deprive their neigh­bour of his just right, and to usurp that power that belongs to Christ alone; else they complain that they have not liberty of conscience. I think that this is the very case of those that make the objection; for the sum total of what I would, or have done, in this performance, is only to open the gap for the children of men, to have full and free liberty of conscience, to wor­ship God and practice in religion, as they think is agreable to his holy word; and to grant this will in its own nature destroy this celebrated constitution; and I doubt not but some persons see it must be so, that have respect for the constitution, and liberty of conscience too: such persons would do well rightly to understand themselves, and be consistent with themselves. Secondly, all the use that civil power can be put to, in the whole affair, is, first, to force or pun­ish those that do not conform to the plan, or secondly to force those that like the plan to comply with its precepts. Now the first is generally denied through the colony, that civil rulers ought not to compel men con­trary to their consciences in the worship of God. The second is a paradox indeed, to have the civil rulers with their fines and [Page 178] prisons, to force men to do that which they like and chuse to do. Whoever punished himself with stripes or corporeal pun­ishment, unless he was a papist, or a dis­tracted man, for his coming short of what he thought he should do? So that turn the case which way you please, it appears de­monstratively evident, that there is not, nor can not be any civil power rightly concern­ed, or exercised in religious affairs, as such. The written word of God is the only and alone rule of direction in faith and practice. Civil rulers must be very presumptuous and heaven daring to attempt to add or diminish from the sure word of prophecy; and it is morally certain that it is not in their power to force or make men believe in the author of the scriptures, or cordially obey its pre­cepts. Therefore, of necessity civil rulers must be excluded out of the question, they ought to be content to be where God has placed them, in the civil kingdom. But as to the civil constitution of this colony, we esteem it highly, and in all our memo­rials to the assembly, have shewn our satis­faction therein. Indeed we have suffered ourselves to be defrauded, or to abide under oppression and persecution, rather than do any thing that should tend to destroy the civil constitution of the colony. For when [Page 179] we had been at great charge and pains to prepare a petition to present to the king in council, and sent two brethren to Old Eng­land with it, they informed me, that they advised with the most knowing and approv­ed counsellors in such affairs, and they told our brethren that it was quite probable, that if our petition had a proper hearing, that it would strike up our charter; for there was such facts done, by the execution of certain laws, the copies of which facts, we had produced from public records, and sealed with the colony seal. Such as these, apprehending persons for preaching the gos­pel, for exhortation, for worshipping God in private houses, fining and imprisoning for such great christian duties. Wherefore these counsellors advised our brethren to drop their petition, and come home, and lay the case before our churches, and proceed in another method, viz. To sue a collector, and carry the cause through the courts, and go home to England by way of an appeal. They judged that such a method would not endanger the charter like our petition. Up­on which with some other considerati­ons they complied with the advice and came home, and laid the case before the the church's committee, and they fell in with advice; having a great value for our civil constitution; & if any measures could be [Page 180] attended to introduce us into our sacred rights of free liberty of conscience, and pre­serve our civil privileges, we chose to com­ply with it. Upon which we prosecuted that plan through the courts, and got things almost ripe for England, and through some fault the cause died in the birth. And here we lie under these unrighteous ecclesiastical laws, till kind providence interpose, and appear for our relief. And if our civil ru­lers (whose work it is as God's ministers) do not appear to give us an equal share of li­berty, with the rest of our neighbours, they alone will bear it. When he that is in the highest heavens, hears the groans that comes up before him, from secret places, and the sighings of the prisoners; his om­niscient eye sees how many briny tears his oppressed and persecuted children eat in their strong cries for mercy, for this colony and land. Wherefore I am prone to think that the time draws near, for Zion's delive­rance, when the Lord Jesus will awake as one out of sleep, and like a mighty man that shouteth by reason of wine, and smite his enemies in the hinder parts, and put them to a perpetual reproach, Psalm 78, 65, 66, read also the 68 Psalm. I further think, that it is too late in the day, for those that know the truth, whether learned, or un­learned, [Page 181] ruler or not, seperate or not, to hold their peace, and think to be neuters, now the battle is pitched in the open field, (not against any man's person, but against sin, men's inventions and traditions) for the cry is, who is on the Lord's side, who, and those that will not come up to the help of the Lord, to the help of the Lord against the mighty; by suitably improving all their knowledge, grace and gifts in Christ's cause, may expect to meet that bitter curse, Jud. 5.23. Curse ye Meroz, (saith the angel of the Lord) curse ye bitterly, the inhabitants thereof, &c.

Again. It appears to me, that the reli­gious constitution of this colony is a for­feiture of the charter grant, because it ex­ercises that oppression and persecution, con­trary to its first intent, and is the direct cause of contention and division, which is repugnant to the principal design of con­stituting this colony. I will transcribe a passage out of the charter, which I under­stand to be the hinge upon which the whole privileges turn. C. L. B. page 5. And for the directing, ruling and disposing of all other matters, and things, whereby our said people, in­habitants there may be so religiously, peaceably, and civilly governed, as their good life, and or­derly conversation may win and invite the natives [Page 182] of the country to the knowledge and obedience of the only true God, and Saviour of mankind, and the christian faith; which in our royal intenti­ons, and the adventurers free profession, is the only and principal and of this plantation. Thus saith the charter. Pray reader remember, that it was well known by the grantors, what our fore-fathers left England for; that they could not submit to the religious constitution of the nation: but chose to re­linquish all their civil and natural rights in England, and venture all the hardships of a wilderness state in the midst of a cruel and savage enemy, principally, and solely for the free liberties and privileges of the gospel, where there was no religious constitution to interrupt the sacred rights of conscience. Pray mind the words of the grant— and the adventurers free profession is the only and principal end of this plantation— Now I think right reason saith, that if this free profession be the only and principal end of this colony, then when that princi­pal end is taken away and destroyed, then the privileges of the colony is forfeited and gone. And that this free profession is de­nied and gone in this colony, ever since this religious constitution has been established, my writing shews, as the sun-beams at noon day; also the daily practice of this colony [Page 183] according to their constitution. Witness, young deacon Drake of Windsor, now in Hartford prison, for the ministers rates and building their meetinghouse, altho' he is a baptist, (christians renouncing their infant or former baptism, is a practice I utterly re­ject, as unscriptural, an error in the judg­ment attended with many snares, Prov. 20.25) yet notwithstanding he has made this mistake, he is accounted a harmless, godly man; and he has plead the privilege of a baptist, through all the courts, and been at great expence, without relief, till at last the assembly has given him a mark in his hand; and notwithstanding this, they have thrust him to prison for former rates, with several aggravations, which I shall omit. But as to what the constitution does to relieve the poor deacon, he may there die, and the cry of blood, blood, go up in­to the ears of a just God, who will e're long avenge the wrongs done to the innocent, by this murderous constitution, that will shew no mercy. The civil law makes pro­vision to support criminals in prison; also supposeth that debtors have estate, but re­fuse to pay their just dues, but in case they are actually reduced to poverty, the poor man's oath gives them relief. But in this case, the civil law has made no provision to save life; for it is a case of conscience, and [Page 184] all the money upon the face of the earth cannot buy a pardon for conscience, when it is defiled with sin; and the scripture saith, whatsoever is not of faith, is sin; and no seperate that can go to prison for a mi­nister's rate, can pay the same in belief, it is duty, or according to the rule of God's word. Therefore here they are to starve or freeze, as to what the constitution has done to save life. It is is true, they have been preserved, and provided for, that have been put into prison in Christ's cause; the Most High has been very gracious and merciful to them, in providing relief, in great straits; their very enemies have ministred to their necessities in my certain knowledge: but no thanks due to the constitution. I will endeavour to give a short narrative of the trial and experience of a man, that I have had some acquaintance with, who some years ago, when in a low state of health, was put into Hartford prison, for his mini­ster's rate, who conscientiously had left the minister for some years, upon point of prin­ciple. He was confined in a cold turn of weather in January, and he was put were he could not have a fire, nor cloaths suffi­cient to preserve him from the cold, he walked in the prison chamber to keep his blood in circulation, to preserve life, till he was almost ready to drop on the floor, & [Page 185] there die; when he cast his eyes round up­on the prison walls, there he read death, death, as real as ever he saw it in a dying person's, corpse or grave. His distress was to be secured from the cold. He put up his desires to heaven, as he walk'd, that the merciful God would find out some way in his kind providence, to preserve life; he seeing no way how he could be preserved from the cold, was over borne with distress for some way to preserve life. He repaired to one corner of the prison and in secret prayer, poured our his desires to that mer­ciful God, which heareth the groans of the prisoners, in which duty he saw the cause he was suffering in, was God's cause, in which he might venture life and all. But before he got through his prayer, his mind was seized with serenity, a divine calm; all fear of freezing was gone, yet no informa­tion in the understanding, which way he should have relief; so he remained some space of time; till exercising his thoughts how he should be relieved, and seeing no way, distress came on his mind again, as hard as ever, for he found his strength was almost gone, that he could not walk much longer; that he must by and by resign, and let the cold, and grim death do its of­fice; and as he again cast his eyes round the prison—death, death, presented itself on all [Page 186] sides; no way could he see for relief, unless a miracle was wrought to preserve him— but he tho't that he would once more re­pair to a corner of the prison, and pour out his soul to God, that he would in his great mercy, find out some way for relief, and whilst he was lifting up his heavy heart to God, and eating his briny tears; behold his mind was seized again as before, with a heavenly calm; all fear of freezing gone, a sweet divine peace, and serenity of soul, and so closed his prayer with blessing and praising God, for giving him relief in his mind; and set down, musing and thinking, what he should learn by such operations, it being such an experience as he never had before, in the circumstance of it, to be re­lieved in the mind, and no way opened to the understanding, how, and whilst his mind was exercised thereupon. The case of Jeremiah, who was likely to perish in the dungeon, was brought to his mind; the whole of which may be read in Jer. 37, 38, chap. But the 20th ver. in the 37 chap. passing through his mind, viz. Therefore, hear now, I pray thee, O my Lord the king, let my supplication, I pray thee, be accepted before thee, that thou cause me not to return to the house of Jonathan the scribe, lest I die there. Now whilst he was thinking on what instructions he could get [Page 187] from this text; the next verse was brought fresh in his mind, viz. Then Zedekiah the king commanded that they should com­mit Jeremiah into the court of the prison. Thus Jeremiah remained in the court of the prison▪—Upon the whole, and in short, the person got this instruction, viz. That Jeremiah was persecuted for the truth, and likely to die in the dungeon, and his life, then under God, was in the king's hand, & that it was the king's great duty, as a ruler and minister of God, to relieve Jeremiah, and he had a just right to beseech and in­treat the king to releive him, and save his life; upon which the person see that his own life under God, in that straight, was in the prison keeper's hands; he had power to relieve him, or let him freeze to death there. He had a close examination of his heart, to see what motions governed him in seeking relief, whether it was not to shun the cross. But to his great comfort, he found a measure of uprightness prevailing in him. No disposition to shift a hair from the naked truth. He see it his duty to get liberty, to tell the prison-keeper an honest story; just as things appeared to him, and to desire liberty to lie by his fire, in order to preserve life; and if granted the favour, it would be the Lord's doing's; but if he denied the request, and ordered [Page 188] back to his chamber, where he then was, the person felt in his soul a surrendery to the sovereignty of God, and dropped at his foot, and gave up his life upon the very spot; and said amen, the will of the Lord be done. This and much more did the person experience. Upon this he used means to get liberty to speak with the pri­son-keeper (who was then confined to a sick bed) and the favour was granted—he acquainted the prison-keeper with his case, just as he understood it; and asked the fa­vour to lie by his fire, at first no answer was giv­en, only the prison-keeper tried to persuade the seperate to pay his rate, & go home, and not deny himself of his privileges and expose his life. So he rested calm in his mind with his heart affected, with the goodness of the Lord, that he could warm himself at the fire, about the space of a quarter of an hour (if I remember right) then the prison-keep­er gave his consent, that he might lie by his fire that night, which was all that the poor prisoner then requested; for he knew not what a night, or day would bring forth. But from that time forward, all the while, he was at prison, he was as the text saith, in the court of the prison, never was lock't up more, but had the liberty from the garret to the celler, and had the liberty to pray and sing with his christian friends, under that [Page 189] part of the [...] that the prison-keeper liv­ed in; when at other times he has been like a raging madman against the saints, when they have been praying and singing in the prison, lock't up in their own room &c. Now this person's deliverance from prison is also worthy of notice; as I was informed by a person of undoubted credit, who was personally acquainted with the affair, which is as followeth. When this seperate was carried to prison, there was a man that lived in that neighbourhood, there at the prison a tipling with his cups, that used to be the worse for liquor from morn­ing to night when he could get it; and a bitter enemy to the seperates, has threatened to knock his wife's brains out for going a­mong the seperates. But seeing the collec­tor put this person into prison, seized this man's conscience, he went home con­victed of his own wicked practice or drink­ing too much, broke it off, was never seen in liquor whilst the seperate remained in pri­son; confessed his fault to his wife for drinking too much, and spending so much money for strong drink, when (said he) there is a good man in prison, that has hurt no body, confined and suffering for the ministers rate, when I have spent so much money for strong drink, and abused my­self with it. Also he confessed his fault for [Page 190] abusing his wife, for going to hear the sepe­rates, and promised that he never would a­gain, and gave her liberty to go when she thought fit: he tried to get his neighbours to join with him and pay the rate, and re­lease the man, but to no purpose. He visited the person in prison several times, to contrive some way to get him out; indeed according to the account, the man was in horror in his conscience all the time the innocent seperate was confined, which was more than a fortnight, at length he receiv­ed for his hand labour, eight pounds of mo­ney, old tenor, and unbeknown to his wife or any body else but the prison keeper, he went and paid the prison-keeper's whole de­mand, which was above seven pounds of the money he had received, and ordered the prison-keeper to let the seperate go home, upon which he was released, but the prison-keeper would not tell him by what means, neither did the person know till some time after. Thus reader the earth helped the woman, Rev. 12.16. This narrative may serve to encourage and strengthen those that love Christ's cause more than their worldly interest or their own life; also to convict and shame those that dare not trust the Lord with their substance and lives, but to save them both, pay the collector his demands, and that in a grudging man­ner [Page 191] and have no peace with God, nor con­science in their doings. But to close this narrative. I would let the reader know the end of this man, that was so bountiful to the seperate. After he had released the Lord's prisoner, the poor man by little and little, took to his cups like the dog to his vomit, till he had finished his race, and doubtless died in his sins. But I will re­turn to the point I was upon, shewing wherein it appears to me, that this consti­tution in the force and cruelty that it exer­cises over mens consciences, is a forfeiture of the charter grant. Pray mind the words of the grant, viz. "so religiously, peaceably and civilly governed, as their good life & orderly conversation may win and invite the natives of the country to the knowledge & obedience of the only true God, and savi­our of mankind, &c." Now dear reader think seriously of the conversation, practice and government which this constitution ex­ercises over mens consciences and property in religious things; and judge ye, what influence can such a practice have upon the heathen, to win and invite them to the knowledge and obedience of the only true God, or Jesus Christ. Indeed it appears to me, that nothing hardly, is more likely to prejudice the heathen against the peaceful gospel of Jesus Christ and the christian re­ligion, [Page 192] than such a practice; and to leave them under the strong delusions of the de­vil to believe a lie, that they might be damned. Yea I believe a Turk, to look on and see what this constitution power has done among us, since the first out power­ing of God's spirit, would rather be con­firmed in the belief of Alcoran, and laugh and smile, to see a people professing to be good christians, thus treating one another. But to close all respecting this religous con­stitution, and to make up my want in tak­ing every rag of covering off, that the thigh of it, may be quite naked and bare: I would join to this book, the renowned Locke's Letter on Toleration; in which my mind is expressed, beyond what my poor weak abilities is able to demonstrate. Join­ing this letter with my performance, makes a compleat joint, a uniform plan in the whole: not that I mean to equal myself with Locke, no, by no means: but the cause of truth and equity, and the just rights of all men, that I have in an imper­fect manner endeavoured to plead, he has abundantly established and confirmed, by ungainsaying arguments: through which means his fame and name is had in great esteem in many kingdoms, (as I am in­formed.) And whoever of my readers shall think that my writing tends to hurt [Page 193] the church or state, (which indeed is not my design) I earnestly beg the favour of such, to get Locke's Letter, and peruse it calmly and thoroughly, through which means perhaps, you may think, more fa­vourable upon what I am striving (under God) to have effected, and brought about. Also I would earnestly request of all, such as are true Briton's and christians, that set a high value upon liberty of conscience, that they move forward to get Locke's Letter re-printed, two thousand of them is now wanted in this colony, as a means to let light into the understanding, that the people may see where their standing now is; also what they should be as to gos­pel liberty. What will all our temporal liberty do us, if we be deprived of the most important liberty, which respects our souls future and eternal being? &c. Again I would recommend to my readers serious perusal a Book intituled, A seasonable plea for the liberty of conscience, and the right of private judgment in matters of religion, without any controul from human authority. This book was doubtless wrote to uncover the religous constitution of this colony. Also I would recommend to my readers serious perusal a book entituled, A short view of the difference between the church of Christ, and the established churches in the colony of Connecticut. [Page 194] Wrote by Solomon Paine, pastor of the church of Christ in Canterbury. This book I understand is much dispised by the body of this generation. Yet he being dead, yet speaketh. And the true witness that he has given in the book, in my humble opinion, will sooner or later, roar like thunder in the consciences of those that dis­pise it; and be like mountains of lead, to sink such dispisers down under the wrath of God, who finally reject the truth. The Most High has condescended to speak heavy things to Connecticut, through that instru­ment; who I firmly believe is now bow­ing before the throne of God and the Lamb, crying grace, grace, worthy is the Lamb that was slain, &c. What remains for me to do in this peice, is to give some advice, council, caution and warning, to the peo­ple of this colony; And if my dear fellow countrymen, neighbours and friends, would heartily fall in therewith, I doubt not but Connecticut would see better times, than ever they have yet seen, both in church & state.

First then in general. My earnest re­quest in all humility, is to all rational per­sons that have souls to save or loose; whe­ther high or low, rich or poor, male or female, old or young, free or bond. That you take into serious and close consideration, [Page 195] what a case your souls are now in—whether converted or not—whether careless and stupid about death, and the final judgment, or earnestly concerned to be prepared there­for. I earnestly advise you to search the scriptures daily; for they are able to ac­quaint you with yourselves, thro' the Spi­rit's help, and to make you wise to salvati­on; see that you don't read carelessly, nor out of custom, or only to furnish your heads, to talk better than your neighbours; but principally in the consideration that it is the word of the ever-living God, by which you must be saved or damn'd: and keep in mind always, when you take the bible in your hands, that it is the command of Christ, John 5, 39. That you read with that care and attention, as not to let the word slip: but thro' the scriptures obtain the knowledge of him, whom to know a­right, is life eternal. Mind what Christ saith, Mat. 6.33. But seek ye first the king­dom of God, and his righteousness, and all these things shall be added unto you. Ne­ver let the matter rest, till you know whe­ther you are converted or not. John 3, 3. Jesus answered and said unto him, verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God. Know reader, that if you are not new-born again, made holy in heart, your [Page 196] case is dreadful; there is no peace belongs to you, night nor day, Isa, 48.22. There is no peace saith the Lord, unto the wicked. John 3, 18. But he that believeth not, is condemned already. Ver. 36. And he that believeth not the Son, shall not see life, but the wrath of God abideth on him. Pray see your case described by Christ himself; and sure I am, it is no case to be easy in; for you know not how soon the avenger of blood will over-take you, for you are slight­ers and despisers of the blood of Christ, all the while you remain out of Christ, secure in your sins. Death you know is certain, and as to you, the time very uncertain. What, if that grim messenger should lay his cold hand upon you to-night, or to-morrow, and you be found out of Christ? Nothing then, my dear friends, but an eternal hell of immense wrath, of a dreadful sin-reveng­ing God, to be your endless portion! no, not a drop of water to cool your inflamed tongue a whole eternity! O, eternity, eternity, of unmixed wrath, and divine vengeance, where there cannot be a drop of mercy con­veyed to the poor lost sinner! Read for your awakening, Luke 16, 19, to the end. Therefore my dear friends, into whose hands these lines may fall, suffer me to get your consent, and prevail with you, now this mo­ment, without delay to engage in your soul's [Page 197] concerns. Make sure of an interest in Christ above all things; and know that your du­ties, prayers, tears, nor any thing done by you, cannot recommend you to a holy God. And if you are ever saved, it must and will be by rich and free grace. Eph. 2.8.9. For by grace are ye saved, through faith, and that not of yourselves, it is the gift of God. Not of works, lest any man should boast. Now if the children of men could be persuaded in earnest to attend upon those duties God requires in his word, thro' which he works by his free spirit, and not rest in their duties; but follow on to know the Lord, (Hos. 7.3.) till they obtain through free grace the saving knowledge of Jesus Christ. What a blessed and vast alteration should we have in the land for the better! And how would party prejudice, superstiti­on and mens tradition, be laid aside; when every one looked to God and the scriptures, to find the way to eternal life! Now it is al­together just and reasonable, that all persons should be so engaged to know the truth as it is in Christ.

2dly. And to be more particular. First, my earnest desire is, that every individual head of a family, would wake up, and se­riously consider, what the Most High re­quires of you in that relation; how careful and upright you should be in all your civil [Page 198] dealings, in the whole of your practice; e­ver mind the law, which you and I must by and by be tried by. Mat. 7.12. There­fore, all things, whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets. Secondly, consider the religious duties in­cumbent upon you in your families, and at­tend to them constantly; always keeping in mind the necessity of the Lord's help in all duties, in closet prayer, family prayer, daily reading the scriptures in your family; also instructing & catechising your houshold, frequently instructing them in the essential doctrines of the gospel; living in a serious, godly conversation, such as ministers grace to the hearer. Read for your help these texts, Deut. 4 9.10. chap. 6 to 9. Titus 2.2 to 6, 1 Pet. 1, 15. 2 Pet. 3.11. The neglect of these duties is one of the great sins of the times. Family prayer is much drop'd in the land (if I have been informed right) more especially in populous towns; and fa­mily instruction more so. What a shame­ful and sinful case is it, that there is so many prayerless heads of families! Poor misera­ble creatures! who live as if there was no God, no heaven, nor hell. The very hea­then idolaters that worship stocks and stones, and devils, will rise up in the judgment day to condemn such prayerless persons; they never had the means to know the true and [Page 199] proper object of prayer, but you have, that restrain prayer before God. Poor hearts! what shall I write to you—you live as with­out God in the world—your practice saith, that you are Atheists, and that you are self-sufficient, and can subsist and preserve your­selves and families, through your own in­herent strength, power and wisdom; only as you expect to meet with fate and chance. Read your character and doom, Rom. 1. 28, to the end. Jer. 10, 25.

3dly. Labour to get the true knowledge of that rule and government that your Ma­ker requires you to stand in, and exercise daily in your families. The scriptures give you sufficient direction in your duty; read for your help the following passages, Gen. 18, 19. Prov. 19, 18. chap. 22, 6. chap. 23.13 14. ch. 29, 19. Col. 3, 17, to the end, chap. 4. 1. Eph. 6, 1 to 9. What a beautiful good and ravishing sight it would be, to see a fa­mily well ordered and governed: the man in his place, in right government from Love to God, and his dear family.—The woman in dutiful subjection to her hus­band.—The children and servants knowing and abiding in their place, watching the word of command, chearfully complying therewith, without murmuring or com­plaining, or one child turning off the duty to another. Heads of families should see [Page 200] that they they require of their children, what is needful to be done; and then let their word be as a standing fixed law in their family, and see that it is duly regard­ed. The right sort of government has not a great deal of whipping in it, but first instruction, counsel and caution is used a­bundantly, and the ordinance of the rod, is the last, and when that must be used, it should be done effectually, out of pure du­ty, and in a praying frame of spirit; and without doubt, it will have the blessing of heaven attend it, for good, &c. Some of my zealous neighbours and their teachers, say, That the seperates are the cause of the judgments of God upon the land. But the time is at hand, when doubtless they will know otherwise, to their surprise: if I may shew my opinion in the case, I must say, irreligious, prayerless families, wicked, un­governed families is the principal cause of the calamities of the times, (next to the opposition made against the work and spi­rit of God in the land) as good family go­vernment is an exceeding great blessing to church and state; so the criminal neglect thereof tends to the ruin and destruction of both. The shameful and sinful neglect of family government, is one of the crying sins of these degenerate times; it forebodes an overthrow to church and state, unless kind [Page 201] heaven interpose in great mercy, by the out-pouring of God's holy Spirit, which this colony, as a people, have hitherto des­pised. But it is high time for them to wake up to purpose, and search the scrip­tures, to know what the Holy Spirit's work and office is; that if the Highest should stoop so low, as once more to pour out his Spirit upon this land, they might happily know it, and be sharers in its saving influ­ences. But who can tell the dreadfuls the land is now groaning under, by reason of the criminal neglect of family government. How are our precious youth ruined, instead of their being trained up for heaven, to be a generation of God's praise, they are trained up in the way that leads down to hell! and without speedy repentance, are like to be a generation of God's dreadful wrath. For what liberty have they to go on in revelling and banquetting, chambering and wanton­ness, singing and dancing at the sound of the viol. Also the youth, if not heads of fa­milies, clubing together, to play cards, curs­ing and swearing, drinking to excess, and committing uncleanness from time to time; out at all seasons in the night; the young men and women upon the bed together, an allowed practice, by many heads of fami­lies, thus to suffer their children to be in the way of temptation; and no marvel that [Page 202] an angry jealous God gives up the preci­ous youth to commit uncleanness with gre­diness. But I despare of good times in this land or colony, seperate or not, if family religion and instruction and government is not set up in the midst of us. Indeed this generation is got so relaxed and remote from the thing, that if the head of a fami­ly comes pretty near the rule in governing his house, he is singled out from the rest of his neighbours, and counted almost as cruel as a Turk—they cry he will spoil all his children, and make them mopes, not fit for society, they say, &c. I confess it is likely they will be accomplished with so many excellent, moral vertues, and such common grace and modesty, that they will no ways suit the ungovern'd ribble rabble, the carnal and profane. Also, if grand ju­rors may be indulged neglecting their of­fice, and when they endeavour to attend their office, and make presentment accord­ing to law, and the authority be indulged with taking no notice of their presentments, then farewel good times from this colony and land, and prepare for your day of heavy visitation.

A word to my brethren in this reforma­tion. There is too many of you greatly wanting in this great duty of governing your families aright. Suffer me to entreat [Page 203] you for the Lord's sake, and your own and families good, to wake up in earnest, and la­bour for a full acquaintance with your du­ty, in your families; also for sanctifying grace, to practise in your knowledge. How short do you come of living up to your light! neglecting your duties in your fa­milies, betrays the cause of Christ; his high & holy name is reproached thro' your sinful neglect. More is justly expected from you, in walking in right rules, than from your neighbours: Therefore watch and pray al­ways. Labour to train up your children for heaven; using all proper scriptural means to get a portion for them in the fa­vour of God; and that will be better for them than all the world beside. I close this head, by turning my reader to that shock­ing instance of God's holiness and jealousy manifested against good old Eli, for his re­missness in governing his house, using words only, when severer government was neces­sary for the good of his sons; which ne­glect brought the curse of God upon his fa­mily forever. Therefore, dearly beloved brethren, take warning that you do not through your neglect of duty bring down the curse of a jealous God upon your pre­cious children, to the latest posterity. 1 Sam. 3, 13. For I have told him, that I will judge his house forever, for the iniquity [Page 204] which he knoweth; because his sons made themselves vile, and he restrained them not.

Thirdly, I would earnestly intreat such as are freemen, to wake up, and seriously con­sider, of what great importance it is, for the peace, health and prosperity of the co­lony, that such men are chosen into public offices and rule, as are suitably qualified therefor. I think it is a right and safe way of proceeding in such cases. First to take into close consideration, the work necessary to be done. Secondly, consider the gifts & qualifications necessary to perform that work called for. Thirdly, see where the man or men so accomplished, with such qualifications are; them are the men, that God saith in his word & providence should be put into office over you. It matters not what denomination they are of, as to reli­gion, if they be solid good suitable men. Also that you ever keep in mind, in your choice of rulers, to introduce such as have a special gift of Government. Not men that are proud, haughty; or high-spirited, soon angry; they are not fit for rulers; but men that are of a steady, solid, resolute mind, whose face is as flint to do strict and equal justice, intirely leaving their honour and profit to the disposal of their Lord and Master; and who are as deaf as an adder to all flattery & frowns; and wield thes word [Page 205] of justice aright; thrusting it into the bow­els of all sin and wickedness, that falls un­der their jurisdiction. To have men in ci­vil government, that have not the gift of government, is one of God's heavy judg­ments upon a people. See Isa. 3.4. And I will give children to be their princes, & babes shall rule over them. Ver. 12. As for my people, children are their oppressors, and women rule over them: O my peo­ple, they which lead thee, cause thee to err, and destroy the way of thy paths. How much this respects our times, is well for all seriously to consider.

4thly. I shall beg liberty with all sub­mission, humbly to address our civil rulers in this colony, as followeth. In as much as I am warranted from the word of God, to intreat elders whether in age or office. 1. Tim. 5.1. Therefore I earnestly intreat, that you would duly consider that the best of you are liable to mistakes, as well as o­ther men. Liable to proceed in enacting laws, and putting the same into execution, without duly, and understandingly, consi­dering whether they are consonant with the written word of God; for I presume that it is the fixed principle of our honourable and general assembly, to enact no laws re­pugnant to the word of God. Therefore that you may be consistent with yourselves, [Page 206] you well know, it becomes you to be well acquainted with the written word of God, to know the bounds that your great Lord and Master has set you; otherwise how can you know, whether your acts and decrees, will comport with your directions there­from? Pray be pleased to take into close consideration your ecclesiastical laws, well consider them in their own nature, and then let your utmost attention be to the scrip­tures, well considering who they have pla­ced to be lord of conscience, and the sole dictator and director in all religious wor­ship; and how the same is supported, lay­ing your religous worship by the scriptures, will give you the advantage, (if your minds are upright) to see whether your plan is according to the scriptures, or not.

And possibly if you could in a calm sedate mind, peruse what is in this piece wrote thereupon, you may obtain some light, to see the disagreement that is between the scriptures and your religious plan; and so conclude that through some means or other, before your day, these ecclesiastical laws was introduced, before they had got a foundation for their being from the scrip­tures; and if so, then consequently it must be for your honour, and the peace and comfort of this colony, to make them null and void. Indeed sirs, I think consistent [Page 207] with your principles, you cannot step one step further, in putting them into executi­on, before you see their warrant from the word of God; and if you do not, I pre­sume no man will be hurt by them any more. With all submission suffer me to re­mind you of your solemn oaths, in which with your lifted up hands to the omniscient God, you swear by the ever living God, to promote the public good and peace of this colony, and will further the execution of justice for the time aforesaid, according to the rules of God's word, and the laws of this colony. Your honors well know that the word of God is prior to our colony laws, the later but as yesterday, and the former from eternity; and it is upon this belief, I suppose, that you dispence with that pre­cept in the C. L. B. p. 139, "Nor shall a­ny persons neglect the public worship of God, in some lawful congregation, and form themselves into seperate companies in pri­vate houses, on penalty of ten shillings," &c. Because you see this is counter to the word of God, so cannot be of any force; and if this be not the case, it is beyond me to say, how you do to dispence with your neglect, for this twenty years, &c. But I am obliged in charity to conclude, that you know that this branch of law, has got mene tekel written upon it: and if so, why does [Page 208] it stand there for wicked men to use, to gra­tify their malice and spit against the poor seperates that mean to hurt no-body, but only keep a chaste conscience in worship­ping the living and true God, as they un­derstand his mind in his written word. I am prone to think, that it would make the honorable assembly blush to hear a true narrative of what was transacted at Wal­lingford, upon a few seperates in prosecut­ing this law. I will endeavour to give a brief hint, as I had it from the persons had up—which is as followeth,—

A wicked man in that neighbourhood, went to his peculiar friend, a petty lawyer, who drew a complaint against the seperates; he took it, and went to a justice of peace, who was abed, and got him up, and the justice signed the instrument, and off he goes with it to an officer, which undertook the work. He gets some of the simple neighbours to assist the officer, and a negro wench to be the Judas to lead the band; for she knew where the persons lay, and by this time it got to be about midnight; they marched to the first house, enters the same, and seizes the man and his wife a-bed, and secures them; and then went to the next house, and to get into the house, the negro wench frames and tells a lye, and so by that means enters with the band; the mother [Page 209] of the young women perceived several per­sons with the wench, and called her two or three times, to come into the room where she and her husband was a-bed, and not go into the room to disturb the girls, for she thought that there was some evil going for­ward; but the wench did not mind her; but led the band thro' two or three doors, and entred the room where was two or three young women fast asleep, in two beds; they had no light, but went feeling about the beds to find the wo­men; two of them told me, that the first that they perceived, was a hand upon their shoulder, and a voice saying, by virtue of this, you are my prisoner—the first was much surprised, the rest soon understood what was going forward. By this time they call for a light; but the woman of the house forbid their lighting a candle there; the negro wench (which it seems was the right hand man among them) went to a neigh­bour's house, and got a light, and the offi­cer read his warrant: but the poor man was something in the case of Beelshazzer, when he saw the hand-writing upon the wall, he trembled so, and in such a surprise, that he could not read his instrument right; one of the young women was obliged to tell him. After he had served his warrant, he set keep­ers over the young women all night, and [Page 210] so departed, til the morning—morning be­ing come, the officer carrys his prisoners before the authority: But, behold! the old gentleman was sadly surprised, to see a company of girls brought before him; for it so happened that the justice never read the instrument, that he signed the night be­fore, and was ignorant of the affair til now. He sent for more authority to sit in council with him, upon this new surprising business, which business proved too mighty for them all; for the wicked man that made the com­plaint, was no man in law, to prosecute such an action; else likely they would have made something out; (I am prone to think had that authority understood their work as God's ministers, to screen and protect the innocent, and punish the wicked, they would have frowned upon that wicked man, and all that was aiding and helping with him) but nothing of this nature; but vastly to the contrary, for they kept them inno­cent persons months exercised in the affair, before they dropt the action—adjourned the court, and adjourned it, til it died. But besides all this, this same wicked man (not having answered his malicious designs) forms two more vexatious lawsuits, against those same innocent persons, one for theft, another for slander, makes one of them a [...] cause, through their craft, in order [Page 211] to cast the charge upon these seperates; and in the midst of this wickedness, he is appre­hended for breaking the king's peace, threat­ning the lives of his neighbours; laying violent hands on one of these young women, and blood came out of her mouth and nose, and she swore the peace against him—yet he is suffered to carry on his design, to his mind, in some measure; for he entred his action with that authority which it is likely suited him to a notch; that wanted no evi­dence but what was in his own breast, to condemn the poor seperates. But it so hap­pened in kind providence that they got a lawyer from New-Haven, that was doubt­less helped by God, to plead the cause of the innocent. Otherwise it is likely, the court would have condemned them. But after the authority had kept these prisoners in custody four days, (if I don't mistake) and treated them with all contempt, scorn and slander, the court was adjourned twice, and in the close nothing was made out a­gainst these persons, altho' this wicked man got near twenty evidences; but the court, by his own declaration had more in his breast against the prisoners, than all them evidences, and so made a bill of cost against them, which was above 3 pounds. These seperates did not understand the law, about the charge, and they understood that their [Page 212] antagonist had other actions planning a­gainst them, and they was satisfied how they should go before that authority, and see no end to charges arising: therefore desired some space of time to consider of it—but the authority would allow them none; but ordered them forthwith to prison; it being some in the evening, the constable put them under keepers that night, and the next day carried them off to New-Haven, in two horse carts, a man and four young women, (but it happened so that they had no halter a­bout their necks) and put them in prison, where they lay four days, in which time they found several friends, who gave them advice, and by engaging to pay the charges, which was about five pounds lawful, they was released from prison, &c. I have given but a short sketch of the affair—it would contain some sheets of paper to give the whole. I shall leave the reader to judge for himself, about the whole affair, & think for myself; and I think such a practice brings a blot and a scandal upon the whole colony, to put, or suffer such men to be in public authority, whose practice cannot be equaled a this side the Spanish inquisition. For honest sober persons, that never have hurt, nor havs no design to harm any body, to be seized at midnight, asleep in their beds, and dealt with in form and manner, [Page 213] as has been done to them; for nothing else but worshipping God, as they really think is according to his mind and will: also for their endeavouring to live according to the direction in God's word. I so­berly think, if such a practice is allowed, or such authority is kept in their posts in this colony, the name or Connecticut will stink in the nostrails of all true protestants thro' this kingdom, and as far as such conduct is known, in the reformed nations. Pray think, how does such a practice comport with the charter grant, that requires a religious & peaceable government, to seize the king's peaceable subjects at midnight, asleep in their bed's, for nothing but worshipping God? But you may excuse yourselves and say wicked men has done it. Be it so; but do not let us lay more to them than belongs to them—take away the wicked constituti­on, and wicked men will have no such a foundation to work upon. What if a grand juror, a lawful officer, had entered the com­plaint, what is there in the constitution to hinder him doing his office at midnight, a­ny more than at mid-day; if he will risk his own credit, the constitution will bear him out as well at midnight, as at noon-day.

3dly. I think it well becomes the honor­able assembly, according to your character, and dignity, to be much in searching the [Page 214] scriptures, which are able to furnish you with all needed wisdom, to examine those laws, which are already enacted, and more especially, in as much as your oath obliges you to act according to God's word; and what laws is not for the health, peace and prosperity of the whole, or repugnant to the word of God, pray let them be repealed; and enact what may be wanting for the health and happiness of the whole.

4thly. That you look well to the quali­fications of those men that you put into of­fice, as you desire a reformation to be car­ried on in the colony; that they be men sober, solid, excelling in government, firmness of judgment and resolution. Indeed the rule requires them to be fearers of God. 2 Sam. 2.3.3. The God of Israel said, the rock of Israel spake to me. He that ruleth over men, must be just, ruling in the fear of God.

5thly. Since the Most High has invest­ed you with the power of putting in civil officers, to put into execution the good & wholsome laws of this colony; then I should think it remains with you carefully to inspect all such, and see that they faith­fully attend to their work. I am much mistaken if there is not a great want here. Justices of the peace, and grand jurors, with other officers, are sadly wanting in the faithful discharge of their office, of being [Page 215] a terror to evil doers. I am very slow to believe, that profane swearing, drunkenness, uncleanness, revelings & card playing, and so much bad company in taverns, lightness and vanity upon the sabbath, would so prevail in our land, if officers stood where they are called of the most high to be; for the Lord is uniform in his working, & would graciously grant them that aid and divine solemnity and power, as would strike the wicked with dread and fear of just pun­ishment; so that our officers would soon become a terror to evil doers, and a praise and encouragement to those that do well, of any denomination. For my part I de­spair of these evils being removed till there is a reformation in those officers, (and heads of families reform) or others that will be faithful put in their places , unless the mer­ciful Lord Jesus pour out his spirit marvel­ously upon the land, and that will effect the work to purpose. Nevertheless, (if God withhold) duty belongs to every one faith­fully to discharge in their relation and place, leaving the success with him that righteous­ly enjoins duty &c.

6thly. And with all humility I would offer a word of caution and warn­ing, to such rulers as are in an unconverted state; doubtless there is some of our rulers that are not converted, made holy in heart— [Page 216] Christ saith, that by their fruits ye shall know them. Matt. 7.16. It is evident that some of them bring forth fruits that shew they are not holy sanctified men, yet they may under God, by improving their authority by common grace, be a blessing to mankind in the execution of civil justice, and protecting the church and people of God, (not lording it over God's heritage.) Cyrus altho' ignorant of God, was a won­derful instrument for good to the church of God; and Jehu did well in executing that which was right in God's sight, for which God see fit to honour him with placing his children upon the throne, to the fourth ge­neration; but all the while not holy at heart. 2 Kings 10. But alas! I fear many of you come greatly short of Jehu, and do the work of the Lord negligently, and in­stead of having the temporal blessings of heaven, procure to yourselves and family, the curse and frowns of heaven. Jer. 48.10. It is justly expected that civil rulers since they are God's ministers, and are cal­led to act for a holy God of inflexible jus­tice; that above all men among us, (ex­cepting ministers of the gospel) ought to set the best example in all things in their lives and conversations. But it is, and should be for a lamentation, that so many of them are light and carnal men that live in the [Page 217] spirit of the world, which is enmity to God, Rom. 8.7. also are mockers, and scoffers at the work, spirit and power of God, that scorn and hate the subjects of God's free grace; will such be intreated & prayed in Christ's name, seriously to consi­der how far you act out of your character, as acting for God; 1 Cor. 10.32. setting the case that your neighbours are deluded. Ought you not to have bowels of pity for them, and use scripture and reason as pro­per means to convince them of their errors? for it is a shocking consideration to think of persons perishing in their delusions, and to make a mock at such, must be most un­reasonable and sinful. But if it should so hap­pen that these persons mocked, should be the true fearers of God, the favourites of heaven; How unreasonable is it then, to treat them in such an irreligious manner? all such would do well to consider how they shall be able to meet that omnipotent be­ing, that will e'er long, avenge all the in­juries done to his redeemed ones. Pray read for your conviction, Psalm 105, 14.15. Zec. 2, 8. Isa. 26 chap. and chap. 28, 14 to 22. and chap. 51, 21.22.23. Mal. 4, 1. Acts, 13, 40.41. and know unless you are brought to repentance unto life, and with Saul, to love that religion which you now hate and mock; you must die like [Page 218] men, altho' in outward dignity you be ex­alted as Gods, Psal 82. and be brought down to hell; Isa. 14, 9. May the good Lord in his abundant mercy, prevent, and make you partakers of his rich and free pardoning grace. But by this time some of my readers may object and say, that I am a poor deluded creature not worth regard­ing. Answer. However that be, it is (as I trust and believe) the truth of God that I hold forth, and that cannot be deluded; and if I am not worth any regard, the truth that I have held forth is worth all mens re­garding. Further you may say, that I am in a harsh party censorious spirit: if that should be so, sure I am, the truth is meek and free from party; yea far from censori­ousness, and never wants charity; and I humbly believe, however I may be wanting of a right temper and frame of mind, it is the truth that I have held forth in the main, and that will never be found wanting; therefore I beg liberty to be out of the question, and let truth and conscience set­tle things right; then my desires will be answered.

7thly. A word of counsel and caution, to such rulers as are serious and godly. As I find myself concerned for your honour and true happiness, I would hope it may apoligize for me in addressing of you in the following manner.

[Page 219]First. Pray be intreated (by one that is unequal and most unworthy) to consider the great advantage you are put into, to do much for the advancement of the Re­deemer's kingdom, your advancement to high honour and seats of dignity, should lay you sensibly under the most strong bonds and obligations possible, to improve all your knowledge, gifts and grace, for the advance­ment of Christ's despised cause. I think it well becomes you to get a right understand­ing of the sacred rights and privileges of the church and people of God. Also that natural right of thinking and chusing in re­ligious matters, which all mankind are born into the world with. You well know that when the free spirit of God takes the government of your hearts, and you are brought near to your great Lord and mas­ter, in sensible union and communion, and your thoughts turn upon the deplorable state of your christless friends and neigh­bours, your bowels yearn with compassion for their precious immortal souls; when it is thus with you, then you want to use no weapons for their help, but the sword of the spirit which is the word of God; scripture and reason with your strong cries to God for mercy for them, is the utmost that you are disposed to use for their help. Altho' you are invested with the civil sword [Page 220] you well know that the civil power cannot convince the understanding, nor change the heart, is entirely useless in religious matters. Surely then it will be for your highest honor, to exercise all your abilities, and improve all your influence and power to exalt Jesus Christ, lord of conscience, the alone king and head of his church and people. Jesus Christ is infinitely worthy of your utmost attention and care, to hold up his royal and spotless robes, which if I mis­take not, this generation is trampling under foot—despising the gracious influence of his holy spirit, scorning the spotless righte­ousness of the Son of God, which only can make the soul comely, beautiful & happy. Also that you exercise yourselves to the ut­most in all scriptural measures, to set the royal majestic crown upon Christ's dignifi­ed and exalted head; which if I mistake not, the religious constitution of this colony has (as much as in it lieth) taken off; or in other words, banished him from his rightful seat of government in Connecti­cut. Therefore you ought to see to it, you that are godly rulers (and in a mistical sense, near akin to your spiritual David) that you are not the last to invite and bring the king back to his house, and rightful seat of go­vernment in his church, &c. 2 Sam. 19, 11, 12. Furthermore, I would humbly and earnestly request of your honors, that you [Page 221] use your utmost endeavours to cast up the free gospel high-way, thro' this colony, that the ransomed of the Lord may return to Zion with songs of praise; and that every let and hinderance may be removed out of the way of your exalted Lord or Savior; so that he may march thro' the length and breadth of this colony, without interrupti­on from men's inventions or traditions, and gather churches when and where he sees fit in his wisdom, and organize the same, with such officers as he has described in his writ­ten word, fitted and qualified therefor. Suf­fer me to acquaint you from certain scrip­tural knowledge, that Jesus Christ has a dear spouse, that he hath betrothed to him­self in righteousness, bought with his own precious blood, here in this colony, that is under persecution and oppression, which this book has sufficiently shewn. There­fore it is your business as God's ministers in the civil kingdom, to appear for her relief; yet it ill becomes you to use the civil sword in the affairs of Christ's kingdom, which is spiritual; but it well becomes you to use it for to break the arms of the oppressors, and let the oppressed go free. Jer. 21, 12. Psal. 72.4. This your righteous Lord & Master, will require at your hands; these churches have improved the best of their wisdom, (placing Jesus Christ the only Lord [Page 222] and head of his church) to get relief, and all without success. Wherefore I think it is high time that you shew yourselves in your practice, ministers of God so. Zion's good; and if you rightly apply yourselves to your work, the strong, fervent, and constant prayers of the Godly of every profession, will much more than countervail the mocks and scoffs of the proud and haught, which you must expect to meet with, if you are faithful in the great and important trust committed to you. Pray mind your Lord's caution, Mark 8, 34, to the end. And let none of these things move you from mov­ing forward, for a glorious reformation in church and state.

Secondly. Be persuaded to wake up to pur­pose, from a due concern to glorify and serve the Lord in your day and generation; and stand in the civil kingdom where the God of Justice has assigned you your lot, and labour to get much acquaintance with God in his exalted greatness, majesty, pow­er and purity, which is suited to fortify your minds with suitable courage and holy bold­ness in your work, forthwith draw out the sword of civil justice out of the sheath, and let it be furbished and made bright for exe­cution; hold it daily in your hands, and as occasion serves, thrust it into the bowels of growing vice, sin and immorality; and I [Page 223] firmly believe there would soon be an al­teration in our towns for the better, and may the Most high God, grant a united agreement in all civil officers of every rank and order, to move forward in his holy fear and divine wisdom, for a reformation throughout our colony and land; the praise shall be given to God alone, and the peace and comfort of it be enjoyed by the people, and you that are the happy instru­ments of it through free grace, be rewarded with the blessings of time and eternity.

8thly. That I may be quit of the blood of all men, I must warn unconverted mini­sters of every profession, to wake up, before the avenger of blood overtake you. What men upon the earth have more to answer for than unconverted ministers? some of whom have the blood of hundreds cleaving to them—miserable, presumptious wretches, who have forced themselves into the mini­stry, for a maintenance, and a purse of ho­nor, or some other selfish motive! Perfect wisdom has drawn your character all over the scriptures; read it in the old testament and new. Isa. 46.10.11.12. Jer. 23. chap. Ezek. 13 chap. & 34. Micah 3 chap. Mat. 7.15 to 23. chap. 15.13, 14. John 10, 1 to 14. Rev. 2.2. You are called foxes, dumb dogs, thieves, robbers, wolves, liars which come to steal and kill.—You plead [Page 224] much for a line of succession, down from the apostles: but your idea and applicati­on is corrupt; yet your proper line is easily traced in the word of God and church his­tory, down to Christ's day, an uninterrupt­ed line. Therefore read your character, in the characters of your predecessors, in which you may see your own faces, Mat. 23. here is your picture drawn, not by a poor sepe­rate (who you disdain in your hearts, as Go­liah of Gath, did David) but by the Son of God, whose flaming jealous eye looks thro' and thro' all your sophistry & false glosses, that you use to deceive the people. Christ has given you your proper name, and as­signed you your just doom, in the 33 ver. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? You are called serpents, because of the craft, guile and deceit you use to delude the people un­der your care; using all the art and craft that you are masters of, to make them be­lieve that the work of God, is the work of the devil; or if you cannot get along with so rank a hold, you will give some faint, hypocritical acknowledgement of it; but the instruments improved in it are disorderly, &c. A viper, because if the most high God sends his Holy Spirit to con­vince and convert sinners, and call them out from your dead, dull, blind ministrati­on, [Page 225] or life-less reading, instead of preach­ing, then you will vent out your venom, spite and malice against the spirit, work, & peo­ple of God, and weary out your sober sort of hearers, with reading about delusions, & false seducing teachers, claming against the spirit and power of religion. Poor blind guides! that from your first entering your grammar, to your becoming lords o­ver societies, and masters of large fleeces, every degree of advancement is suited in the policy of satan, to call forth every spark of pride, that is in you by nature, that by the time you have been settled a few years, you bear a nearer resemblance to lucifer, than you do the humble ministers of Jesus Christ; and unless you repent a repentance unto life, you must have the most aggravated dam­nation of any men living. May the mer­ciful and almighty God, that met a mad, persecuting Saul, meet you in his great mer­cy, and put forth his conquering power, and bring down the pride of your hearts, and save your souls from the dreadful hell that now awaits you, whilst in your sins.

9thly. I beg liberty to use freedom and unbosom my pained heart, to such as are converted ministers, in the consociated churches. Your Lord, and my divine Mas­ter, allows me to address you by way of in­treating you, since you are elders; there­fore, [Page 226] pray take into close consideration, how it was with you in years past, when the Spirit of Christ dwelt and governed daily in you; what divine peace you had with God, and the dear saints! what a spirit of prayer and divine etraction, and out-goings of soul to God! Indulged by heaven at times, to get very near, sensibly near to God in prayer, to ask, as it were, what you would, & thro' free grace it was done for you. What sensible views of future & eternal things! How sweet and sensible was the love of Christ upon your hearts at times, and present and real was the terrors of God's law! Both which animated your souls in the great and important work, that you was entirely engaged in. How did the cries and intreaties of the starved saints and earnest invitations of awakened sinners, take fast hold of your minds, and suitably effect your hearts; when upon their urgent invi­tations, you could once in a while leave your few sheep, with the keeper of Israel, and out into the field of the gospel, to feed Christ's sheep and lambs, and to fish for souls; not with a bundle of dry sermons, wrote out every sentence and word, that your own wisdom and gifts had formed; no, whatever you might have wrote at times, you had the Spirit's help lead and aid in the inditing, and when you improved, your [Page 227] mind lay open to the holy Spirit's further aid, its quickening and leading influences, that when new matter presented to your un­derstanding which you had neither penned down, nor premeditated; you freely sur­rendered your powers to the Spirit's light, lead and power. Rom. 6.16. ch. 10.15. Fur­thermore you never regarded society lines, nor ministers, as a foundation of action. If when you was invited to preach, in this or that society, the minister consented, & the meet­ing house open, you rejoiced therein; but if not, it hindred not, for some private house was prepared, or barn, or horse-block, or the shade of some tree, and the gospel which Christ gave you, was as sweet and precious to you and the hearers, as in a meeting-house; whilst you was subjected to Christ, in the teaching, leading, sanctify­ing influences of his spirit. You regarded not the religious constitution of this colony in your daily practice. And some of you in my hearing said, civil rulers had nothing to do to make laws about religion. There­fore for a short time you went on in a scrip­tural line of duty, doing the work of the day, in the day, preaching sometimes day and night, and every day in the week, in some special seasons of the out-pourings of God's Spirit; and when you came [...] on Saturday evening, had no time to study [Page 228] nor write, you neither pick'd up an old ser­mon, nor went to change with another mi­nister: But your prayer, strong and con­stant cry, was to God, that he who called you into the work, would graciously con­descend to furnish you with suitable mat­ter for your great work. You improving the little time you had, in a way of duty; searching the scriptures, meditation & pray­er, and the kind Lord has led your minds to some suitable portion of God's word; you following the light and lead of the Holy Spirit. Truth hath opened to your understanding, sufficient, with your trust in God for a solid foundation of action, for you see doubtless, that preaching is the gift of God; the Lord works in and by your rational powers and faculties, by the power of his spirit. Sometimes it pleased the Lord to give you an heart effecting sight of his dread majesty, and lay death and hell as it were naked in your sight; at other times to discover his high, deep and boundless mercy, and ravish your souls with a view of his divine glory, &c. Thus in short, I am ready to think, your former ex­perience, witnesses to the substance of this observation, in which time, you and your unconverted brethren in the ministry, was at odds, and meet in two companies, as much as we and they are two; you had no [Page 229] share in their effections or pulpits; then we poor laymen. You could escape the lash of their scoffs and mocks, no more than we now do; and they remain the same men (most of them) give no scriptural evidence of being converted, and made holy in heart; but remain still haters of the holy Spirit's work and operation; and you and they have got together again, (to appearance) easy and quiet in one scheme and practice. And this, this dear sirs, is a great stumbling block to thou­sands, and is too high for me to account for. If you are now workers together with the Lord; pray call to mind these passages of scripture, which doubtless you took spe­cial notice of in the day when your names was cast out as evil. See Mat. 10 ch. John 15.16, to the end. ch. 16, & 17. 1 Cor. 2. ch. 2 Cor. 6.14, to the end. 1 John 4, 4, 5, 6. ch, 5.19.20, Gal. 4.29. 2 Tim. 3. 12. These scriptures in a very striking man­ner divides between Christ's followers and and the world's followers, or between them that live in the rule of God's word, & them that do not, plainly shewing, that their is no agreement or fellowship between them. I think you ought to take it into close con­sideration, how or whence it is, that you and they are in such fellowship together; whilst they remain enemies to Christ & his cause; this ought not to pass without a [Page 230] right settlement. I am obliged to think, that you have let down your watch, and have said a confederacy, where your worthy Lord and Master saith there should be none. Isa. 8.12. Also I think you disregard your Lord's direction, Jer. 15, 19, 20. There­fore thus saith the Lord—and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee, but return not thou unto them. Pray ob­serve, you have not taken the precious from the vile. You admit into church fellow­ship, unqualified persons, and so have forc­ed us out from among you, for you have little or no gospel discipline among you, & the gifts and graces of God's Spirit. Rom. 12.6, 7, 8. 1 Pet. 4.10, 11. Your church members despise and reject; also you have refused to divide between wicked rulers and such as are godly, and have kept back, and not declared the whole truth, to let the ru­lers know where they have gone out of their work, as God's ministers for our good; and enacted laws, which (doubtless) you know are repugnant to the word of God. Had you stood as the valliant of Israel, as the Lord's faithful heralds in your pulpits, shewing the rulers where they missed their work, as God's civil ministers, how know yet but that you might have been happily instrument [...] [...] turning your hearts to God. [Page 231] Jer. 23.22. Also your practice in taking in­to the ministry, unconverted men, or at least them that you knew to your satisfaction give no scriptural evidence of that work of God's Spirit upon their hearts, which you know all men must have that are made holy in heart. And from the acquaintance that you have had with some of your brethren in the ministry, for years in conversation & hearing them perform their service; I doubt not but you think in the uprightness of your hearts, that they are yet unconverted. And if so, what a sad, sad case is this, when the poor creatures are leading their flocks down to hell! for so Christ settles the point. Mat. 15.14. You holding your peace in such a distressing and dangerous case, is what has filled my heart with pain for you: and how you can be quit from blood guiltiness, is be­yond me to say. Yet it is easy to say by your practice of uniting all together, the righte­ous and the wicked. you forfeit your right to God's gracious presence, in your work. Mat. 28.20. Jer. 15, 19; or of being ho­nored of God, to be his mouth to his peo­ple. Again, with all humility, suffer me once more to intreat you to consider, how will you be able to answer for your practice to your Lord, when he saith, but return not thou unto them: and you right in the face of this prohibition, have joined with [Page 232] the dark, blind, formal professors, and un­converted ministers, who are heart enemies to our dear Lord and master, who hate Christ and the manner of his working. It appears to me, if you see your own practice in scripture light, your mouths would be forever stopped, from faulting us that have conscientiously discented from you; not from any dislike to your persons; but from your unscriptural practice, that we might keep a chaste conscience to our only Lord and Redeemer. Wherefore pray be persuaded to look carefully into these things, that you may see what is amiss, and repent, and turn to God, and the rule of his word; and move forward in holy boldness for a refor­mation; get where your works will not be burnt up, (1 Cor. 3.13, 14, 15.) and you able to stand thro' free grace, where you can bid your coming Lord, welcome to do his whole will to this generation.

10thly. I would address those that are christians in the consociated churches, in a few lines. Pray be persuaded to wake up to purpose, and seriously consider what a church of Christ is, and the qualifications of her members and officers, as they are de­scribed in the word of God. Also how they are united together and what their work is; then consider whether your churches bear that character, or not; and how it comes to pass [...] your ministers become your [Page 233] lords instead of being your servants. And whence is it, that your churches oppress, persecute and imprison their in­nocent neighbours, that have done them no wrong? And as you are in covenant in church relation, I think it well becomes you seriously to consider what the scripture saith to you. 2 Cor. 6.14 to the end, and see that you get where you may meet your Lord without surprise or confusion. How you put up with your ministers conduct to­wards you, is beyond me to say; for some of them flattered you, that they were con­gregationalists, and held with you in prin­ciples, till they got settled, and got you fast bound in their iron fetters, and made you slaves, then they practice in the constituti­on; and you brethren have got so stuned and infeabled by their craft, that you neg­lect your great duty of bringing your mini­sters up to the rule of God's word, which would soon discover their deceit. If you begin a labour with them, you being so entangled with them, ten to one, if they do not circumvent you in your design, and prevent you getting a church meeting, to consider things in the rule; or if you press things so hard, as to get a church meeting, the minister likely will work his scheme so as nothing can be done in the church (where all matters should be settled) but carry the case to the consociation, and then [Page 234] brethren you may depend upon it, your minister will go off with flying colours, & you must fall in the rear. For if he has de­livered heresy, in the pulpit, the council will likely work it so, as to make it palata­ble with the body of the society; or if their be immoral practice found with the mini­ster, the venerable council can put forth their compulsive power, and draw up a con­fession for the minister, and force him to own it, and the church to accept it, and so think they have done pretty well—and no­thing done in the mind of God: Yet they have gained their designed end; for after the matter has rested, so as the minister has got a little credit, they will dismiss him, and off he goes to deceive another people, &c. ^‖ To return. The Most High God speaks to you, my brethren, as you may hear, & see. Isa. 8. ver. 11 to 20. Rev. 18, 4.2 Cor. 6.17. If you will hear and obey the voice of God, well—and if not, I am quit of the evil that is likely to overtake you, in your sinful confederacy.

11thly. A word to those that are in high esteem of this religous constitution. Pray consider that you are imperfect as well as others, and possibly you have hitherto mist in your opinion; therefore be persuad­ed [Page 235] to search the scriptures, and take a re­view of your constitution, and carefully read this book for your help, and likely you may find occasion to alter your mind &c. But you that will close up your eyes against scripture and reason, and in pride and superstition reject the light offered to you in this performance, you shall bear your own punishment; I am henceforth quit of your blood, that shall be upon your own head, for I believe the righteous and just Judge of quick and dead, is near to plead the controversy between the seperate church­es, and the ungodly, persecuting, oppres­sive constitution of this colony; wherefore it should concern you my dear fellow men, without delay to prepare to meet the God of strict impartial justice, who is dressed in vengeance, coming forth to meet those that despise and reject his kingly government, and refuse submission to his right and equal commands. Luke 19, 27.

12thy. A word to my brethren in this reformation, that have refused to pay rates to society ministers, and now pay them. Dear brethren, remember what David said, Psal. 141, 5. Let the righteous smite me, it shall be a kindness &c. And now suffer me in love to use freedom with you, for your paying is grievous to me, and stum­bling to your neighbours; wounding to the [Page 336] cause of Christ, tending to harden poor sin­ners in their sins; seriously consider! Ought you not to be consistent with yourselves in your christian practice? and so tell your neighbours, that when you refused to pay your rates, that you was deluded, and got wilful, and acted in a party against the good rule of supporting the ministers by rates, that you are heartily sorry for your past conduct, and now promise to be obedient to the good constitution. Or if you acted in the fear of the Lord when you refused to pay and went to prison, some of you to keep a chaste conscience rather than to pay, being instructed from the word of God, that the gospel ought to be supported by freely contributing for that end, without civil, powers forcing away mens estates, or imprisoning their bodies; you having so­berly dissented from the constitution and worshipped God else where, as you thought agreeable to his word, and chose to be pas­sive submitting your bodies and estates to the disposal of providence. Had peace in your conscience and the divine presence of Jesus Christ, took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance; Heb. 10, 34. in which time you loved Christ's cause better than your word­ly interest. Observe brethren if this was [Page 237] your case! (as I suppose it was) then I think for you to be honest men consistent with yourselves, you ought to tell your brethren and neighbours, (that your con­trary practice has stumbled) that you have shamefully declined in religion, and lost a sense of the worth of precious never dying souls, and the sweet presence of Christ, that filled your hearts with holy fear of sinning against God, when you refused to pay &c. But now you have got wordly, careless & covetous, and do not love to have your goods spoil'd, and pay what they unjustly demand to prevent it; but you are obliged to pay it grudgingly with a coveting mind, far, very far from any true joy in the whole affair; your practice in paying your rates will not admit of any joy in God, which if duly considered, is suited to convict you that your paying is wrong, if you would not shut your eyes against the light, for you should know all that God requires may be done with delight in God, and peace of conscience and good will to men; therefore I think that you ought to let your poor neighbours know, that you pay your rates thro' coveteousness, that you love your estates better than their souls, or the cause of Christ, refusing to bear Christ's sweet cross. If you would be thus honest, possi­bly you might offer some conviction to [Page 238] your neighbours for their good, for they would know where you be. But your re­fusing to pay some years back, and saying you acted duty or was called of God so to do, and now tamely submit and pay &c. I think is a flat contradiction in your prac­tice, which lieth with you to reconcile. But you are excusing yourselves, and say­ing it is not a censurable evil to pay, there is no warrant to deal with a church member &c. Pray brethren seriously consider what is in your words and practice! you grant it to be an evil, but not a censurable evil to pay; so that if your credit is not hurt, nor you brought under discipline, you may do what evil you please, (almost) to save your idols and temporal interest. But dearly belov­eds, is this a mark of a child of God, or fruits that the godly bring forth? no sure­ly, very far from it, what a holy and jea­lous God hates; suffer me my brethren to use freedom with you, and to be in my gift and not in Zion, (which is to be close and plain) therefore I testify if you live in the known indulgence of any evil in your hearts, which no mortal eye may see, you are not fit to be a member of the church millitant, and much less fit for the church triumphant. But what do you mean brethren, by saying a censurable evil? is there any sin or evil that is known to be [Page 239] so, & indulged & lived in, that is not censura­ble? if so, be so kind as to let me know what that sin is, & where Christ has given the in­dulgence; for I freely confess, I never learned Christ, nor his religion so. I freely own, that we are very imperfect, whilst in this life, & come short daily and hourly; and sin has too much influence in us. But then the godly are far from indulging any sin, in heart or practice—are constantly at war, more or less against all sin & evil, in heart, lip or life, all their days are in the field of bat­tle, waring against all sin. Read these scrip­tures, Rom. 7.24. 1 Cor. 5.6.7.8. Mat. 7.20 to 27. Lu. 9.57, to the end. Mat. 10.37.38.39. 1 Joh. 3.17, to 21. ch. 5.17.18. La­bour brethren to get a true or right under­standing of what these scriptures contain, & what it is to be truly godly; for I am jea­lous that there is too many that are exter­nally in this reformation, that bear the name of seperates, and church members, that ne­ver was separated from an immoderate love to the world, or their heart idols; never made holy in heart, and when weighed in the ballance, will be found wanting. A­gain, I am not without fears, that the devil is laying a plot, to blow up these reforming churches, in the land, even upon this prin­ciple, and practice, viz. that there are some sins and evils which may be indulged in churches. I readily grant that there is a [Page 240] great deal of labour, patience and forbear­ance to be used, with persons ignorant, that their practice is evil, when in fact it is. But when a person knows that either his words or actions is evil, contrary to the scriptures, and the person be indulged in his evil, or wrong way, because his sin is small, this is beyond me, and I believe beyond the scrip­tures too, for they require us to be holy in all manner of conversation. 1 Pet. Also, whe­ther therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. 1 Cor. 10, 31. That you may know how strict I understand the laws of Christ's house to be, take my mind in the following supposition, (as thus) supposing a church member is apt to jest or joke in the spirit of the world, (which the world calls civil) and he be re­proved therefor, and retract it and own it wrong; if he should fall seven times in a day, and return again, & shew repentance, (Luke 17, 4.) we are bound to forgive him; but if he should jest but once, and justify himself in it, as being but a common infirmi­ty, or small evil, that ought to be indulged in this imperfect state; this I testify lays foundation for that labour, that should not end, till the person is bro't to repentance, or excluded the holy fellowship of the church. This my principle may be too strict for some of my readers; but likely [Page 241] you will all grant in this striking light, that where a person commits facts that shew enmity to God, and stands to justify himself therein; that in such a case, after due labour, he ought to be excluded from the church. Therefore, read for your con­viction, Rom. 8.7. Because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be. James 4.4. The friendship of the world, is enmity with God. Here it is plain, that the spirit that leads a man to jest with the carnal world, strikes at the whole government of Christ's house, cannot be subject to Christ's laws; but must be cast out, &c. Again. It is generally allowed, that he that practi­ces contrary to the word of God, and al­lows himself so to do, is censurable. This I think is the case of every man, that has seen the scripture method of supporting the gospel by freely contributing therefor, so re­fused to pay the society minister's rate, and now pay it; such a person's practice is con­trary to the following scriptures. Isa. 8.11. 12. Here the Lord saith, walk not in the way of this people, saying, say ye not, a confederacy, to all them to whom this peo­ple shall say a confederacy; but you that pay, say (at least in your practice) no, Lord, it will not do now to follow your directi­ons, if I do, they will waste my estate; I [Page 242] must walk in their way for the present, & confederate with them, in paying the rate, they demand, till I am set off by them. Ver. 20. To the law and to the testimony,— the Most High requires us all to walk; but your practice saith not so Lord, I must comply with men's inventions, and traditi­ons, to save my substance, &c. But I should note here, that there is no must in the case, only what comes from a distrust of God, and a covetous heart. You say, if you do not pay, they will waste your estates; you speak presumtuously, what you do not know, for it has often happened to them, that endeavour to walk uprightly with God in this case, and practice their principles, that the collector has been restrained from taking any thing; also when they have been suffered to go forward, hardened in their sinful practice, & strained their neigh­bours goods, or imprisoned their bodies, some tender consciences have been waked up to see the injustice and oppression done to their neighbours, that they have paid their rates for them, so none of their goods have been wasted; or it may be possible, if not the case, that the Devil out of policy, when he sees his kingdom shaking, may influence his instruments to club together and pay the seperates rates, in order to save his scheme and kingdom, from shaking to pieces.

[Page 243]My goods have been strained away, and carried off, and kept awhile, and returned again, without any concern or care of mine, one way or other. Through which means (I suppose) my substance and all the flocks in the society rested quiet for years toge­ther. But had I been so foolish, and in­consistent with myself, and the word of God, as to have paid the collector's demands; I should doubtless have opened the door for the oppressor to have wasted the substance of the flock. Again, see Phil. 3.16. Ne­vertheless whereunto we have already attain­ed, let us walk by the same rule, let us mind the same things. You brethren that refused to pay from the knowledge of the scripture rule of supporting the gospel and now pay, you go against this precept, and in your practice, neither walk by the same rule, nor mind the same things, and for no other reason only to save your estates, or unrighteous mammon. That in your own imagination, the scriptures are not to be re­garded in this case, for your wisdom has found out a better way, much more pru­dent and saving, to preserve your substance &c. But know brethren of a certainty, that the scriptures shall not fall to the ground unfulfilled, Luke 17.33. Again see Gal. 2.18. For if I build again the [Page 244] things which I destroyed, I make myself a transgressor. It appears to me brethren, that Paul was more honest and upright than you be; he reasons justly according to the true nature of things; but you have got wiser (in your imagination) than the inspired Apostle, and have found out a way to build again the things that you de­stroyed, in word, principle and practice; and hold yourselves innocent. You ought to remember how you have acted in years past, when some of you sensibly loved the Lord, his cause, and the salvation of souls, above all things created. What prayers you put up to God, that this wicked oppressive scheme of supporting a pretended gospel by force, (wasting mens estates, & imprisoning their bodies for that end) might be detected and brought down, when your hearts was in some measure right with God, and your practice agreable thereto; then you gave this oppressive scheme a blessed shock, and If you had kept in love with Christ's sweet & worthy cross, and practiced steadfast in your principles; it is likely to me that kind providence would find out some way of re­lief by this time. But now by your pay­ing, you sink and deny your former testi­mony, harden your poor neighbours, that begin to wake up, and their consciences to [Page 245] scorch them for their cruel oppression to­wards you; they improve your paying to heal their chaffed consciences, for now there is no goods wasted, nor violence used, for you pay their demands yourselves, and it is got to be brave times in such societies, where there is no public witness held up, that the gospel should not be made merchandize of. But pray brethren think, think of the dread­ful consequence of your practice. You take your substance which Christ has pur­chased with his precious blood, and put in­to your stewardship, and charged you to im­prove the same to his glory, and give the same to support unconverted ministers, (which doubtless is mostly the case) whom the scripture calls wolves, dogs, thieves, robbers, which steal, kill and destroy. Joh. 10.1.10. Mat. 7.15. Yea, properly speak­ing, such are soul murderers, leading their flocks down to hell. Mat. 15.14. Now you take your substance, which the Lord challenges as his, to be otherwise im­proved to his glory, and pay with your own hand, or under disguise, let your wives or children pay to support all this dreadful, soul-ruining practice. Dear brethren, la­bour above all things to get near to God, & take a view of your conduct in scripture light, perhaps hell is peopled through your [Page 246] means of paying to support blind guides, for such miserable ministers, if they get the money, care not who goes to hell, or what becomes of souls, when their selfish, covetous ends are answered.

Again. You are told, to be careful for nothing, but in every thing by prayer and supplication, with thanksgiving, let your request be made known unto God. Phil. 4.6. But when you pay, you go abreast to this blessed direction, for it is anxious care, sin­ful fear of losing your substance, makes you pay. You are much without a spirit of prayer, and cannot bless God for your paying, because you pay grudgingly and cannot pay otherwise. Mat. 7.18. There is no thanksgiving concerned in the whole af­fair. But if you stand steadfast in the truth, and refuse to pay, or have any concern with the collector, more or less, only to hold up truth to him, in meekness and love; then through free grace you can cheerfully and sweetly comply with every part of this blessed direction, which is worth mountains of gold and silver, and ought to be retain­ed in every heart as a most valuable, rich treasure, so as to practice the same, as in Psal. 119.11. Thy word have I hid in my heart, that I might not sin against thee. Did you submit to the direction here given, [Page 247] you would never pay another rate; and if all the brethren thro' the colony, that has come into this reformation, would from love to God, and the rule the scripture gives to support the gospel, refuse to pay another rate, I much believe you would in a few years see some way found out in provi­dence for your relief. Light in this affair is got so far into the understanding of this generation, that such oppression followed, would soon shake many a church or society into pieces, that would presume to practice in it, to drain away the substance of their neighbours, who stand in no relation with them in religious matters, who differ from them in many things in principle & prac­tice, it is against the light of nature, rea­son and scripture. My daily prayer is, that a just and merciful God would hasten the final overthrow of this oppressive prac­tice of supporting religious worship, by rates, force, wasting of goods and prisons. But you that pay are instruments of keep­ing back the work of God in this affair, and prop up that which the Lord would have flung down. Wherefore be intreated to consider your character, and hear the voice of the Lord to you. Rev. 2.4.5.

13thly. A word to my brethren in the ministry, who are gifted, anointed, and cal­led [Page 248] to the work by Jesus Christ. Suffer me to address you in the words of the apos­tle, Acts 20, 28. Take heed therefore unto yourselves, and to all the flock, over the which the holy Ghost hath made you over-seers, to feed the church of God, which he hath purchased with his own blood. You do well beloveds, always to keep in mind your great and absolute need of Christ's help, & that your standing is by faith and fruitful obedience to the whole of Christ's will, Rom. 11, 20. Matt. 28, 20. If you have counted the cost aright in en­tring into the ministry, you have counted it as Paul did, see Phili. 3, 7 to 7. ch. 4, 11.12.13. 2 Cor. 6, 3 to 11. Here brethren is your pattern next to Jesus Christ; and if you copy after this brave hero, who went on undaunted in his work, and fought the good fight, and kept the saith, you will doubtless find a crown of righteousness pro­vided for you at the end or your faithful race, as well as for Paul. 2 Tim. 4, 7.8. Whilst we are in the church militant, we ought always to keep in mind, that the grand adversary of souls is laying snares for our feet, behind and before; therefore I look upon it quite necessary for a minister of Christ, to be well acquainted with Satan's devices, understanding the manner of his working in the false operations that attend [Page 249] a person void of humility and divine love. The person deluded, layeth great stress up­on his feelings, and the impressions upon his mind, neglecting a due examination from what spirit they come; he can neglect duty here and there, and commit this fault, and that as suits his mind, and cry grace, free grace; and in his vain imagination, leave Christ to make up for his misconduct, when the truth is, the person that hath the true operations of the holy spirit, and ob­tains pardoning mercy from Jesus Christ, is led to take up his cross and live a life of self denial, and thro' Christ's free spirit, en­gages in all self mortifying duties required from love to Christ, satisfied in his will, sensible of his own weakness and inability thereto, ever looking out of himself for re­newed strength from Christ, to perform all the duties required to the glory and honour of Christ. Again when a person has been snared with Satan's angelick light, a false spirit and comes to see it, the devil stands ready to catch the mind with a legal spirit, and fix it down to the letter, and get the person to be very regular, and as he thinks use a great deal of christian prudence, (when it is wordly wisdom) which drops a man short of living a life of faith on the Son of God, daily and hourly looking to the Lord for wisdom, righteousness and strength; [Page 250] upon which a person will get settled upon his leese, living upon his graces, light, knowledge and attainments, without grow­ing in grace, or getting further victory over the corruptions and idols of the heart. If a preacher, he will content himself with light and gifts, in speaking a word of know­ledge without divine love, or the energy of the holy spirit penetrating into the heart; sanctifying and conforming to God's holy law &c. And if a hearer, he will content himself with assenting to the truth preach­ed, and when his case is truly discribed, conscience saith truth, truth: yet the person does not wake up in earnest, to put them truths into practice; he will be pleased in hearing, but not in pain in his heart, for divine strength to do the will of God; he is inclined to lay all over upon the minister to do all in public worship, and if the minister is assisted by the spirit of God, to hold forth the truth clearly in some demonstra­tion of truth, he is mightily taken there­with; but if duty is put to him, he is shut up, and pinched in his mind, till he is dis­charged of that duty; then he is pretty easy without the presence of God, till some trying duty presents, then he is tryed again. Thus in a legal spirit, backsliders in heart live and lay a foundation of repentance, [Page 251] from dead works. Heb. 6, 1. And thus Satan will try upon the right hand and left, to ensnare teachers and hearers, to turn them aside from living in the life, power, and practice of pure religion, even that which is pure & undefiled before God & the Father. These things brethren I hope you well know, and that it is the will of your Lord & Master, that you take forth the pre­cious from the vile, Jer. 15, 19. otherwise you have no good foundation to expect to be honoured with, being God's mouth to the people. Be intreated to labour to get a good understanding of the laws of Christ's house, that the church do not admit into their communion, unqualified members thro' your default; that those admitted, live in some due measure up to their holy profession. Consult the written word of God, the power and spirituality of it, in all the affairs of Christ's kingdom, that the wisdom of God might govern in you, (and not your own.) If any of you should think that I am too rigid in discipline, or any of my principles, it is true I am as exposed to err as any man; but wasting and destructi­on seldom comes into Zion upon this quar­ter. You brethren do well to take heed that you are not too slack, and remiss, in those important affairs; wasting and deso­lations [Page 252] has overtook the church of God, from age to age, in this quarter; and I am in fears what will happen to this reforma­tion, if you that are watchmen, do not wake up in earnest, and die daily to your­selves; declaring the whole counsels of God to this generation; standing as the valiant of God's spiritual Israel, with the naked sword of divine truth always in your hand, and with clean garments free from the blood of all men; which great favour may the Almighty and merciful God grant for Christ's sake, and Zion's sake, AMEN.