THERE is no doubtful interpreta­tion to these words: and should they be applied to the relation that subsists between a temporal prince & his subjects, they would be readily understood, and the meaning of them would be obvious to the meanest ca­pacity. Should the prince expostulate with his subjects by such an interrogation, and ad­dress them in this manner, they would imme­diately understand him as meaning to upbraid them with paying no regard to the laws of his kingdom, whilst they professed to own him for their king; and that he esteemed it no honour at all, but rather an insult upon his dignity, for them to profess to own him for their king, & at the same time pay no regard to the laws of his kingdom. Should a people have recourse to a round of fulsome compliment and empty [Page 6] flattery with a view to please their prince, and expect that he would look upon himself as be­ing honoured by them, whilst at the same time they trampled his laws under foot in his pre­sence, they must be fully confident, that their prince was void of the understanding of a child, and knew not his right hand from his left. For any to attempt to treat a temporal prince in this manner, we readily know would be at the peril of their lives; and that if the prince meant to maintain the dignity of his kingdom, he would very quickly teach them, by the se­verest tokens of his displeasure, the horrid in­sult and daring presumption of such conduct.

This would be the light in which a temporal prince would be understood by one and all, upon his expostulating with his subjects in this manner, And why call ye me Lord, Lord, and do not the things which I say? And the mean­ing of these words is as plain in reference to that subjection we owe to him whom we pro­fess to own for our Lord and master. Every one is sensible of the absurdity of a people's professing to own a temporal prince for their king, and at the same time pay no regard to the laws of his kingdom: and they fully see, at first view, the horrid insult this people would be guilty of, should they profess a high vene­ration for their king, and at the same time trample on the laws of his kingdom in his presence. And they would, on the same prin­ciple, [Page 7] see things in this point of light in refe­rence to the relation between Christ and the professed subjects of his kingdom, were it not so that they love darkness rather than light.

THE interrogation contained in these words is to be understood as being addressed to the subjects of Christ's kingdom at large, in every age of the world. And when applied to those bodies who are incorporated together by solemn covenant, we may have a clear un­derstanding of their meaning by having recourse to the light in which they would be understood when made use of by a temporal prince in ad­dressing his people at large. If an earthly prince should call upon his subjects at large to do the things which he had said, they would readily understand him to mean that every one, in his proper station, should take heed, not only to govern his own personal conduct by a regard to what was enjoined in the laws of his kingdom; but also that they see to it that his authority was reverenced, and his laws regard­ed by one and all incorporated together under his protection and dominion. Nothing is more essential to the honour of a prince, than the faithful execution of the laws of his kingdom; [Page 8] and nothing will bring contempt on the dignity of his government so speedily and effectually, as to dispense with the execution of his laws, by suffering them to be treated with defiance and neglect. If the laws of a prince are not put into execution, they are not treated as laws, but only as empty declarations that have no force. The penalty annexed to a law, is the whole of that which gives force and energy to the law, and renders it of the nature of a law. Take away this, and it ceases to be a law, and nothing remains but a meer empty declaration, by which a people are under no bonds to go­vern and regulate their conduct. And if the penalties annexed to the laws of a prince are not exacted, and the laws of his kingdom are not put into execution by those appointed for this purpose, the force and authority of his laws are as effectually made void as if no pe­nalties were annexed to them. Nay more, for a temporal prince to suffer things to go on at such a rate among the subjects of his kingdom, would be a more effectual way to teach them to treat him with contempt, than if he had never made any law for the regulation of their conduct, but had thrown the reins upon the necks of one and all, and gave unlimited in­dulgence to do as they please. The honour of a temporal prince is too sacred to be trifled with in this manner. If those whom he has ap­pointed to put his laws into execution should [Page 9] be convicted before him of having been inat­tentive to the duties of their office, and of suf­fering his laws to be trampled under foot by others, it would be in vain for them to plead that they had ever took heed to govern their own personal conduct by a regard to the laws of their prince. There is no one but would be ashamed to offer such a trifling plea to a governor; for they would know he would not accept it. Nothing is more plain to the under­standing of every person, than these things, when applied to that relation which subsists between a temporal prince and his subjects. And why these things are not as plain, on the same principles, and as easy to be understood, in reference to that relation that subsists be­tween Christ and the professed subjects of his visible kingdom, can be accounted for in no other way than this, that mankind do hate the light, neither will they come unto it, lest their deeds should be made manifest and reproved.

WE readily understand, that if a temporal prince should require it of his subjects to do the things which he has said, his meaning would be, that the laws of his kingdom were to be the only rule of their civil conduct. They [Page 10] would never dream that their prince would in­dulge them in substituting any other system of laws for the regulation of their civil conduct, in the room of those which he had enacted for this purpose. For any of his subjects, when arraigned before their prince for the violation of any of the laws of his kingdom, to plead that their conduct was agreeable to what was allowed by the laws of some other kingdom, would be the highest affront they could offer to their prince; and would amount to an open declaration that they meant to cast off their al­legiance to their prince, and be subject to the authority of some other king. Mankind dare not offer such pleas to their earthly governors; for they fully understand, that a temporal prince does ever expect that the laws of his kingdom, and no other laws, are regarded by his subjects as the only rule of their civil con­duct And if mankind had not their under­standings darkened by a deep-rooted, invete­rate, perverse relish for wicked things, they would as readily view these things in the same point of light in reference to the relation that subsists between Christ and the professed sub­jects of his visible kingdom. What he has said, and the laws of his kingdom, would be regard­ed by them as the only rule of their conduct: and they would no more think of having re­course to any other standard to measure their conduct by, than the subjects of a temporal [Page 11] prince would think of pleading in arrest of judgment, that their conduct was agreeable to what was allowed by the laws of some other kingdom.

THERE is no corporation of christians but what do profess to own Christ for their Lord; and there is nothing which they do va­lue themselves by more highly, than the cha­racter of their being the subjects of Christ. Their fondness for this is so eager and strong, that it is impossible to fire the indignation of a man to a higher degree, than by charging it upon him that he is destitute of religion. But if it shall appear, that professing christians in general are not governed in the tenor of their visible conduct by a regard to what Christ has said and enjoined in his word, there will need nothing more to prove that they are not his visible subjects. For surely it is impossible to conceive, that any can be the visible subjects of Christ, unless they are in a visible subjection to him. So far as any do appear to be in subjec­tion to Christ, so far do they appear to be his subjects; and neither scripture nor common sense will admit of any other rule to judge by [Page 12] in this matter. And what is it that we mean by a visible subjection to Christ? The answer is plain; and it is obvious to the understand­ing of a child. So far as a person appears to be governed in the prevailing tenor of his con­duct by a sacred regard to what Christ has said and enjoined in his word, so far is he in a visi­ble subjection to Christ, and no farther. And this being the sole criterion whereby to measure the visible subjection of professing christians to Christ as their Lord, and King, the very men­tioning of it is surely sufficient to flash convic­tion in every breast, that there is no visible subjection to Christ amongst those in general who profess to own him for their Lord. If any are disposed to think that this is too bold and uncharitable an assertion concerning pro­fessing christians, I would only remind them, that whilst they tax the author with the charge of uncharitableness in asserting such a thing concerning professing christians in general, they are asserting the same thing concerning one another, and concerning professing christians in general, every day of their lives. If a per­son should openly declare that he could put no confidence in his christian brethren, it would be the very same thing as if he should declare that he does not look upon it that they mean to be in subjection to Christ. And if profess­ing christians conduct towards one another in such a manner as to demonstrate that they can [Page 13] put no confidence in each other, it is surely e­qual to their openly declaring in the plainest manner, and in the loudest accents of language, that they have this persuasion concerning each other, that they do not mean or intend to be governed by a regard to what Christ has said and enjoined in his word. For it is impossible to withhold their confidence towards one ano­ther on any other principle than such an ap­prehension and persuasion concerning each o­ther. And by christians putting confidence in each other, I would be understood to mean that confidence only which is agreeable to their profession. We put confidence in gentlemen as gentlemen; in men of honor as men of ho­nor. That is, there are certain rules which gentlemen mean ever to observe in the manner of their treating others; and when we have found out what their rules are, we are confi­dent what treatment we shall receive from a man who wears the character of a gentleman. There are certain principles which men of ho­nor profess ever to act from in their dealings with others; and when we have found what these principles are, we are confident how they will deal with us upon every occasion. But if we put confidence in a professing christian un­der an apprehension or on the warrant of his being a gentleman or a man of honor, we don't put confidence in him as a christian; and the exercise of such confidence is no mark at all of [Page 14] any charity towards him. If the confidence of professing christians one towards another is not founded upon a mutual apprehension that each other is governed by a sacred regard to what Christ has said and enjoined in his word, there is no christian confidence, and consequently no christian charity amongst them. And surely there is no need of any labor to prove that there is nothing of this mutual confidence to be seen in the conduct of professing christans in gene­ral one towards another. We know it by in­tuition, in the same manner as we know we see the light of the sun at noon day, whilst we are surrounded and covered with its rays. And we furthermore know, that it is absolutely im­possible for professing christians to have this mutual confidence towards each other, whilst they evidently see that they are so commonly disposed to bite and devour one another, by seeking to get the advantage of each other in their commerce and dealings; or to slander, backbite, and reproach one another; or to be unfaithful in fulfilling their promises and mu­tual engagements to each other; or to be in­sensible of the wants and distresses of each other. Where these things are to be seen, as being manifestly allowed and indulged, in the open conduct of professing christians, it is as abhorrent to every dictate of common sense to believe concerning them that they mean or in­tend to do as the word of God enjoins, as it [Page 15] would be to think that they are employed, every day of their lives, in working miracles after the example of Christ and his apostles. And whilst it is impossible, on such a principle as this, for professing christians to put mutual confidence in each other, nothing more is needful to prove out this point, that there is no visibility of subjection to Christ amongst those in general who profess to own him for their Lord. They are swift witnesses against themselves & against one another, that their practice does, every day, give their profession the lie; and that it is the whole business of their lives to mock & insult the Redeemer, whilst they call him Lord, Lord, & do not the things which he has said.

THAT professing christians in general have no claim to the character which they have assumed, is so evident as to be generally, if not universally, acknowledged & assented to. They are so generally and universally sensible, when they make a solemn profession, that they have no meaning at all to their covenant vows, that they dare not put confidence in one another on the warrant of those bonds which these vows do lay them under. In exercising confidence in each o­ther, they dare not venture any further than they [Page 16] are under bonds, & are holden to each other by the laws, usages, & customs of the state where they dwell. And when these laws, usages, and customs are the sole foundation of that mutual confidence which professing christians do exer­cise in each other, what do they more than others? They might as well exercise this confidence in one another, if they had never made any pro­fession of the christian religion at all: for it is the same kind of mutual confidence, and found­ed upon the same warrant, as the civilized hea­thens, yea, and the very barbarians through­out the world, do universally exercise one to­wards another. Nothing is more evident than that this kind of mutual confidence has not the least degree of christian charity in it; and let it be exercised to ever so high a degree, it gives not the least evidence that professing christians do believe that each other have any meaning at all to their solemn covenant vows. Nay, whilst they exercise a mutual confidence in each other on the warrant of those bonds they are under by the laws, usages, and customs of the state where they live; whilst these laws, u­sages and customs are the sole foundation of their mutual confidence in each other, and the sole rule and measure of that confidence which they exercise in each other, and they dare not trust one another but only in such a way as these bonds will hold them; it is certainly a de­monstration that they have no idea or expec­tations [Page 17] that professing christians do mean to be held by any other kind of bonds than what they are under by the laws, usages and customs of the state where they live; and consequently that they have no meaning at all to their co­venant vows. For surely so far forth as there is any meaning to those solemn covenant vows that christians are under, these would hold them most sacredly to the faithful discharge of every duty and engagement that they owe to each other, without the intervention of any other kind of bonds whatever. And if it is any o­ther bonds that hold them to be faithful to each other in any instance; and if they will not be faithful to each other, without being holden by other bonds; it is not the authority of Christ that governs them; neither do they do any thing at all in his name; but they are govern­ed in the whole of their conduct by a regard to the authority of the laws, usages and customs of the world; and this authority is supreme in their views, and they exalt it into the throne of God, whilst it is not only the highest, but the only authority which, in their practice, they bow down before, and to which they yield sub­jection. It is impossible that professing chris­tians can be in subjection to Christ, whilst this is the tenor of their conduct; for to whomso­ever you yield yourselves servants to obey, his ser­vants you are to whom you obey; and he is your Lord to whose authority you are in subjection.

ENOUGH has been said to prove out this point, that professing christians in general do not mean or intend to have their visible con­duct governed by a regard to what Christ has said and enjoined in his word. They are swift witnesses against themselves, and against one another, that they have no meaning at all to their covenant vows, whilst they dare not put confidence in one another but only as they are holden by bonds of an entirely different na­ture and kind from those which their covenant vows do lay them under. There is no state or kingdom on earth, either among the civilized heathens, or the rudest barbarians, the autho­rity of which is treated with such insolence and contempt as the authority of Christ is treated by those who are incorporated together as mem­bers of his visible kingdom. When those who dwell together in any certain state or kingdom come under obligations to each other accord­ing to the laws of the state or kingdom they are under, the authority of these laws is too sa­cred to suffer such obligations to be trifled with or violated. And if you can find out what are [Page 19] the laws, usages and customs of the most igno­rant and unpolished barbarians, you are at once convinced how far you may put confidence in them. Only take heed that the confidence you put in them is founded upon the laws, usages and customs by which they are govern­ed, and you are entirely safe: for the authori­ty of these laws, usages and customs, will bind them to a faithful discharge of those obligati­ons they come under to you. On this princi­ple it is always safe for mankind, in every age of the world, and amongst all nations, to put confidence in one another, only provided their confidence is founded upon the authority of those laws by which they are governed. So sacred is the authority of the kingdoms of this world, that mankind dare not trifle in matters where this authority binds them. But is it so, in any degree of comparison, where men are under bonds to each other by the authority of Christ? When a man has sworn allegiance to Christ, and has solemnly professed himself a member of his visible kingdom; have we, in a general way, any more warrant to expect that he means to govern his conduct by a regard to the true spirit & plain meaning of his covenant vows, than we have to expect that we shall find his conduct according to the precepts of Maho­met's alcoran? And surely there is some pow­erful reason why things should be so infinitely different in Christ's kingdom from what they [Page 20] are in any other kingdom upon earth; why the authority of Christ in his visible kingdom should be contemned and despised, whilst the authority of earthly kingdoms is revered.

What can be the reason that we can readily put confidence in a man on the warrant of those bonds he is under by the laws of the land, and can put no confidence in him on the warrant of those bonds he is under by the laws of Christ? Why are the laws of an earthly king­dom, and the authority of these laws, so much more powerful to bind men to the faithful dis­charge of those bonds which these laws lay them under, than the laws of Christ's kingdom, and the authority of his laws, are to bind men to the faithful discharge of those duties which his laws do enjoin? It is because the laws of one kingdom are faithfully executed, and the laws of the other are suffered to be treated with con­tempt and defiance. If the laws of any earthly kingdom should not be executed, but one and all should be suffered to trample upon them as they please, such a system of laws would soon lose all their energy, and that people would be in a state of more absolute anarchy and confu­sion, than if they had no law amongst them. The faithful execution of the laws of any king­dom, is the whole of that which gives force & energy to the laws of that kingdom; and in proportion as the laws of any kingdom are faithfully executed, will these laws be revered [Page 21] and obeyed by the subjects of that kingdom; and there is nothing else, there is no other expe­dient, whereby it is possible to bring a people into a visible subjection to the laws of any kingdom whatever, and to form their conduct and manners according to the true spirit and plain meaning of the laws of that kingdom. The visible temper, conduct, and manners of a people, will be according to the true spirit and plain meaning of what is pointed out and enjoined in the laws of the kingdom to which they are subject, in proportion to the faithful­ness with which the laws of that kingdom are executed. It is impossible it should be other­wise; for this being the order and practice of a kingdom, those who should remain openly and visibly disobedient to what the laws of the kingdom did enjoin, the operation of the laws would of course spue them out of the limits of the kingdom.

This one observation does certainly demon­strate, and nothing more is needed to prove, that the laws of Christ's kingdom are not ex­ecuted in his house; and that this is the capital and highest reason why the visible conduct of professing christians is not according to what is pointed out and enjoined in the laws of this kingdom: for surely, were it so that the laws of Christ's kingdom were faithfully executed, there would ever be as much of a foundation for christians to put confidence in one another [Page 22] on the warrant of those bonds they are under by the authority of Christ, as there now is amongst the members of any civil kingdom to put confidence in each other on the warrant of those bonds which the laws of the kingdom do lay them under. The execution of the laws of Christ's kingdom would surely render these laws as powerful to govern the visible conduct of professing christians, as the execution of the laws of any earthly kingdom does ever render the laws of that kingdom powerful to govern the civil conduct of its subjects.

The only reason why one man can have con­fidence in another on the warrant of his being under bonds by the laws of the land, is found­ed in this, that if he refuses to answer his en­gagements, that law will be executed upon him which will oblige him to a punctual fulfil­ment of his covenant. And had we the like warrant for our confidence, that the laws of Christ's kingdom would be put into execution against every one that should turn his back up­on the path of his duty, there would ever be the same foundation for confidence that the members of his visible kingdom would walk according to their high and holy calling: and the capital reason why it is not so, and profess­ing christians in general are so entirely conform­ed to the world in their visible conduct, that we can discern no difference between them and the rest of the world, is, because the laws of [Page 23] Christ's kingdom are not put into execution amongst them. And surely, whilst they suffer the laws of Christ's kingdom to be openly trampled under foot by those who are called by his name, their very profession is an addi­tional insult upon him, and they are continu­ally provoking him to his face in the most da­ring manner, whilst they call him Lord, Lord, and do not the things which he has said.

THERE is no corporation amongst man­kind but what are ready to persuade themselves, and would have it tho't by others, that it is their meaning to be governed by the laws of their corporation, and to put these laws into execution. To profess otherwise, and openly declare that they did not mean to be governed by the laws of their corporation, and that they did not mean to put these laws into execution, would be the same thing as to declare that they did not belong to the corporation, and had no interest or concern in it. On this principle those who are incorporated together by solemn covenant, as members of Christ's visible king­dom, would fain persuade themselves, and have [Page 24] others think, that it is their meaning to be go­verned in the whole of their conduct, by a re­gard to the laws of Christ's kingdom, and to put these laws into execution. To acknow­ledge that this is not their meaning, & that they have no such intent or design;—that after they have made a solemn profession, and have bound their souls by all the ties that are solemn and sacred, to be wholly devoted to the fear of God, and to walk together in a universal obedience to what he has enjoined in his word, they meant to live as much at loose ends, and to suffer one another to live as much at loose ends, as if they were under none of these bonds;— for them to acknowledge that these are the prin­ciples they act upon in the solemn profession they make, would be such barefaced impu­dence as to surpass the hypocrisy of devils in­carnate.

And hence we may be sure, that notwith­standing all that has been said to prove that the laws of Christ's kingdom are not executed in his house, professing christians in general will labor most eagerly to persuade themselves, and have others believe, that it is their meaning to govern themselves by a regard to the laws of Christ's kingdom, and to do what in them lies to put these laws into execution. And on this principle many will feel a surprize that any one should assert that the laws of Christ's kingdom are not executed in the churches that profess to [Page 25] own him for their Lord; and will be confident that such an assertion does favour of unchari­table arrogance, and unwarrantable boldness; and that the churches in general are unsuffera­bly abused by such an assertion. Surely if the author had taken pains to acquaint himself with the practice of churches in general, he might have known that they do not mean to allow of any gross transgressions in the conduct of their members, such as open profaneness, stealing, lying, &c. It is not the design of the author to dispute or call in question the truth of such an assertion. Let it be granted that churches do keep up a careful watch over the conduct of their members to keep them from such gross transgressions; if they mean to go no further in exercising the discipline of God's house than to suppress the out-breakings of such kinds of open wickedness in the conduct of their members; this is so far from being an evidence that they have it in view to put the laws of Christ into execution, that it is a full demonstration to the contrary. For whilst they will discipline their members for such gross transgressions, and yet at the same time, indulge and pass over that conduct in them which the word of God does as absolutely abhor, and as solemnly condemn, as it does any of those gross transgressions, the laws of Christ's kingdom are not the rule of their conduct, and they have no reference at all, either to the will or the autho­rity [Page 26] of Christ in dealing with and disciplining their members. Upon what principle can it be that churches will deal with their members for stealing, and yet at the same time will in­dulge and pass over that conduct in them which is as direct and daring a violation of that rule of equity, Whatsoever ye would that men should do unto you, do ye the same unto them, as stealing it of the eighth command? For it is evident to the understanding of a child, and to the com­mon sense of every person, that professors are indulged in such conduct whilst it is a common thing among them to bite and devour, to grind and oppress, to backbite and defame one ano­ther. And now is it that churches apprehend that the eighth command is more sacred in the eye of the Redeemer than the great rule of e­quity, that they will deal with their members for the open violation of the one, and pass over that conduct in them which is as daring a vi­olation of the other? They dare not pretend this. And hence there is no other reason can be assigned for this conduct in churches in con­demning the gross violations of the eighth com­mand, and passing over the open violations of the great rule of equity, but this, That the world condemns the one and not the other. The gross violations of the eighth command are univer­sally condemned by the laws, usages and cus­toms of the world; and if churches should not condemn such conduct in their members, the [Page 27] world would condemn them. And whilst the churches have their eye upon such a standard as this for their rule, and mean to condemn that only in the conduct of their members which is contrary to what is reputable and honorable in the eyes of the world, it is evident that the laws of Christ's kingdom are entirely out of their sight; and in the whole of their proceed­ings they are conformed to the world. If the laws of Christ's kingdom were the rule of their conduct in their proceedings, they would surely be ready to condemn every thing in the open conduct of their members, which the laws of this kingdom do condemn. And whilst they continue to indulge and pass over those things in the visible conduct of their members which they know are glaringly opposite to the true spirit and plain meaning of what is sacredly enjoined in the laws of this kingdom, it is ar­rant hypocrisy in them to pretend that they have it in view to be governed by a regard to what Christ has said in his word. Whilst a person may retain the character of a visible christian, and his standing in church fellowship, in the open practice of those things which the word of God does as solemnly abhor, and as sacredly forbid, as it does the most atrocious transgressions; it is an insult upon the common understanding of mankind to pretend that such a church is governed by a regard to the laws of Christ's kingdom. Let them be ever so [Page 28] careful in watching over their members, and dealing with them for such gross transgressions which the world condemns; it is entirely ano­ther system of laws than those of Christ's king­dom that they are governed by; and they can have no other account, in the end, to give to their Lord, but this, that although they have not been governed by a regard to the laws of his kingdom, yet they have been governed by a regard to the laws of some other kingdom. If they have not put the laws of his kingdom into execution, yet they have put the laws of some other kingdom into execution If they have not condemned what his word condemned, yet they have condemned what the world condemn­ed. That is, they have cast us word behind them, and have substituted another rule in its stead; and have reverenced the authority of the world, and have treated the authority of Christ and his word with defiance. And sure­ly if this be the reigning character of professing christians, it will strike them into confusion, and shock them into convulsions, to have this solemn interrogation addressed unto them from the mouth of their judge, And why call ye me Lord, Lord, and do not the things which I say?

NOTHING can be more absurd and ridi­culous than for a church to pretend that they have it in view to do the things which Christ has said, unless their eyes are upon the laws of his kingdom as the only rule of their conduct; and the laws of this kingdom are executed in such a manner as to make it manifest that they do not mean knowingly to allow or tolerate any visible conduct in their members which the laws of this kingdom do abhor and condemn. The execution of the laws of any kingdom whatever is designed to promote that particular kind of conduct in the subjects of the kingdom which is agreeable to the true spirit and plain meaning of the laws of that kingdom. And if those who are appointed to put the laws of any kingdom into execution, stead of having their eye upon this as their governing object, should only aim at forming the conduct of the mem­bers of this kingdom according to what is point­ed out and enjoined by the laws of some other kingdom; there is no way in which they could cast contempt upon the dignity & authority of that kingdom as by such a line of conduct. And the matter is most plain in reference to the point under consideration. The laws of Christ's [Page 30] kingdom do require a certain and particular kind of conduct in all the visible subjects of this kingdom: and if a church do mean to put the laws of this kingdom into execution, they are surely to require the same particular kind of con­duct in its members which the laws of this kingdom do require. And there is no way in which they can possibly treat the authority of Christ with contempt as by indulging such vi­sible conduct in their members which they know the word of God does absolutely condemn, and to pass it over on such a principle as this, That such conduct is allowed of in general, and is agreeable to what is customary and reputable in the world. What is this but a setting up the customs of the world above the authority of Christ, and a substituting these in the room of what he has enjoined in his word?

The world is our God, if its customs are the rule of our conduct. If our eye is upon these customs as the rule we mean to walk by, we are guilty of open idolatry as evidently as Je­reboam ever was in setting up his golden calves in Bethel and Dan: and all the difference be­tween our conduct and that of Jereboam, is this, that we don't worship the same idol as he worshiped —instead of worshiping his golden calves, we have set up the world in their stead: and nothing can be more evident, than that the customs of the world are the highest and ulti­mate rule that professing christians do mean to [Page 31] regulate their conduct by, whilst they will in­dulge and pass over that visible conduct in one another, which the word of God does absolutely condemn, merely or mainly because such con­duct is agreeable to what is customary and re­putable in the world. And there is no need of any labour to prove, that there is that visi­ble conduct in professing christians in general, which the word of God does absolutely con­demn; and consequently, that such conduct is openly allowed of and tolerated in the churches that profess to be in subjection to Christ, as their Lord: for if there is such open & visible conduct amongst professing christians, it is cer­tainly tolerated and allowed of: for if it were not tolerated and allowed of, it could not take place. And for any one to ask, whether the visible conduct of those in general who make a profession of religion, is agreeable to the true spirit and plain meaning of what the word of God enjoins, would be an inquiry most palpably ridiculous, even in the mouth of a child. The contrary is so evident, and so uni­versally known, that professors themselves dare not put confidence in one another on the war­rant of those bonds they are under to each other by virtue of the oath of their allegiance to Christ. The utmost that we can expect concerning the visible conduct of professing christians in general, is, that we may hope to find it agreeable to what is reputable in the [Page 32] eyes of the world. And they are so attached to this as the highest & ultimate rule to which they mean to conform, that they would be ashamed, even to have it thought that they meant to regulate their conduct by any other rule, or that the authority of Christ, after they had sworn allegiance to him, was to have any binding influence upon them, or was to ope­rate against them in condemning any line of visible conduct which the word of God con­demns, unless the customs of the world do also condemn the same line of conduct.

In what light will the visible conduct of professing christians appear to their own con­sciences, when they come to see things as they really are? In what light will the churches of Christ appear, when their King shall call upon them to give an account of their stewardship; and shall solemnly reckon with them for treat­ing the laws of his kingdom with such awful contempt?—They will certainly be confound­ed; and will have no power to return any an­swer to that solemn interrogation, And why call ye me Lord, Lord, & do not the things which I say?

IF these corporations who call themselves churches of Christ, do mean to have the visi­ble conduct of their members according to what Christ has enjoined in his word; if they mean to require that in each other which the word of God requires, and to condemn that in each other which the word of God condemns; it is evident, at first view, that they are ever to require that particular line of conduct in one an­other which is pointed out and enjoined by the great law of love. Christ declares that this law is his commandment: evidently intimating that there is no other particular law of his kingdom that he accounts so sacred and dear, and which he meant to lay so much weight upon, as this. And this must evidently appear to be his mean­ing, when we consider the view which the in­spired apostle gives of the same matter, where he observes, that love is the fulfilling of the law. And on the same principle, our Saviour lays down, that a conformity to the true spirit and plain meaning of what is enjoined by the great law of love in the visible conduct of the pro­fessors of his religion, is not only the highest, but the only, evidence that they are his follow­ers, [Page 34] when he observes, Hereby shall all men know that ye are my disciples, if ye love one another. Now if it is by this that professors are to be known as belonging to Christ; then surely there is no scripture warrant to look upon any one as belonging to Christ, any further than his vi­sible conduct is agreeable to the true spirit and plain meaning of the great law of love. For if we might have a scripture warrant to look upon any one as belonging to Christ, where there is no visibility of such a temper, acted out in his open conduct; then certainly it would not be hereby, but by something else, that professors were to be known as belonging to Christ. But if a man were possessed of all other endowments that can be conceived of, and should he arrive to such attainments as to speak with the tongue of men, and of angels; or should he be possessed of so much natural sympathy, and human com­passion, as to give all his goods to feed the poor; and should he make such a shew of zeal for God and his cause as to give his body to be burn­ed; and yet not be governed by, or act out this temper, in these transactions, he would be no­thing in the sight of God. In this view of the matter we need be at no loss at all to know, what is that particular line of conduct which is pointed out and enjoined by the laws of Christ's kingdom, and which is absolutely essential for those who mean to be in a visible subjection to him as their Lord and King. It is such a line [Page 35] of conduct as is agreeable to the true spirit and plain meaning of the great law of love. If those who are incorporated together by the sa­cred bonds of God's covenant, do not mean to regulate their visible conduct according to the true spirit and plain meaning of what is point­ed out and enjoined by this law of love, and to require this of one another; there is nothing in that corporation, or amongst them, that is any evidence, or that gives us any scripture warrant to look upon them as belonging to Christ, any more than that they belong to Baal-peor. If such a corporation do mean to tolerate any con­duct in its members which they know the great law of love does abhor; and if they do not mean to condemn every thing in the open con­duct of their members, which they know the great law of love condemns (and this, whether the laws of men, and the customs of the world condemn it or not) it is as manifest an evi­dence as can be conceived of, that they care no more about the authority of Christ, and the honor of his name, than they do for the dirt under their feet.

Churches in general appear to have some apprehension that they are under sacred bonds to deal with their members for open profane­ness, if any amongst them appear to be noto­riously guilty of such a transgression. And it is generally conceived and granted that a church would incur very great guilt upon [Page 36] themselves, if they should tolerate their mem­bers in such kind of transgressions. Any one that had any tenderness of conscience, and who desired spiritual edification, would esteem it no privilege at all to join in fellowship with such a church: but in proportion as his conscience was awakened, he would feel himself overpow­ered with amazement to see how they suffered the authority of Christ to be treated with con­tempt, and the laws of his kingdom to be trampled under foot; and under the energy of this astonishment, he would be ready to say, O my soul, come not thou into their secret, and to their assembly, mine honor be not thou united. But why are we shocked at beholding open profane­ness tolerated in a church, any more than we are at beholding that visible conduct passed over and indulged which we know is as glaringly contrary to the true spirit and plain meaning of the great law of love, as open profaneness is to the third command? Wherein does the wick­edness of open profaneness consist? Most surely in nothing but this, that it is a treating the third command with defiance and contempt; and the evil of this transgression is heinous in proportion as the third command is sacred. But surely if the great law of love is as sacred in the eye of the Redeemer, as the third command, can any mortal point out a reason why that visible con­duct which is manifestly contrary to what the great law of love enjoins, should not be as odi­ous [Page 37] in his sight as open profaneness? Every transgression is heinous in proportion to the sa­credness of the law which is violated. And surely, in this view of the matter, there is no line of conduct that God does more solemnly abhor than that which is openly abreast of what is enjoined by the great law of love. And if that corporation, who call themselves a church of Christ, do not mean to have this law in force among them, (and it cannot be in force with­out it is put into execution) there is not the least degree of any visible subjection to Christ in that corporation; and they have no more of any claim to the character of a christian church, than if they should tolerate open pro­faneness, and every kind of evil amongst them.

IF there is not that particular kind of visi­ble conduct amongst professing christians which is agreeable to the true spirit and plain meaning of what is pointed out and enjoined by the great law of love; if this is not the sole rule in distinction from every other rule in the uni­verse, according to which they mean to treat one another in every branch of their conduct; and if they do not mean to insist upon such a line of visible conduct one towards another in [Page 38] every member that pertains to their body—it is evident that they have no intention at all, to do the things which Christ has said. They may, it is true, be very careful to insist upon such a line of conduct in one another, as is agree­able to what is reputable in the eyes of the world; and may be very ready, and much en­gaged, to frown upon and condemn every line of conduct in their members which may render them obnoxious to the civil part of the world. But if this is the object which they have in view, and in reference to which they are governed in dealing with their members, the laws of Christ's kingdom are absolutely out of their sight, and they are continually trampling the authority of these laws under foot, and treating them with contempt and defiance. If they can but keep their members to such a line of conduct as is agreeable to the civilized part of the world, it is generally apprehended & taken for granted, that such a church is in a very good state, and in excellent order. And if those rules which the civilized part of the world have adopted, will admit of such a line of conduct as the great law of love does abhor, it alters not the case in the least: professing christians are impreg­nable in their confidence that a visible confor­mity to these rules is the whole of what ought, in reason, to be expected of them, and the whole of what is to be regarded by them, and by others, as an evidence that they belong to [Page 39] Christ. It is needful to repeat it again, for it cannot be too solemnly remembered, that whilst professing christians have their eye upon this as their rule, and mean to insist upon that vi­sible conduct only in their members, which is agreeable to this rule, they have exalted the world into the midst of God's throne; and it is the idol which they worship, and the god which they adore: for know ye not that to whom­soever you yield yourselves servants to obey, his servants you are to whom you obey?

On this evident principle there can be no warrant for a church to look upon themselves as being the subjects of Christ, any further than they mean to be governed; and that every member that pertains to them, shall be govern­ed in the whole of their visible conduct, ac­cording to the true spirit and plain meaning of the great law of love. Let them aim at a con­formity to any other law in the universe, or to ever so many laws, modes, and customs, if this law is not regarded by them as the highest and ultimate rule of their conduct, it is not the authority of Christ that governs them. And how great soever their reputation may be, in the view of the world, and how much soever their order may be admired, whilst they have thus carefully kept one another to such a line of conduct as was reputable in the eyes of the world, they will be just as unable as the most careless and profane to return any answer to [Page 40] that solemn inquiry, And why call ye me Lord, Lord, and do not the things which I say?

UPON the principle, that what has been already held up to view is agreeable to God's word, there is no corporation that means to be called a church of Christ, but will readily ac­knowledge themselves sacredly bound to be governed, in the whole of their visible conduct, by a regard to the great law of love; and that they are under the most sacred bonds to see to it that each and every member that pertains to their body, is governed, in the whole of his conduct, according to the plain meaning of what is pointed out by the same law. Every one will readily give in to it, that unless their eye is upon this as the sole rule and measure of their visible conduct, they have no claim at all to the character of christians; and that they do not mean or intend to do the things which Christ has said. And yet, after all, when they are called upon to put these plain and evident principles into practice, there is nothing they will urge more vehemently, and they will be [Page 41] as loath to give it up as to part with the breath of life, that we must pass over many things in the visible conduct of professing christians, which, we know, are evidently contrary to the great law of love. They will readily grant, that the conduct of every professor ought to be according to what is pointed out and enjoined by the great law of love; but then, upon the whole, it will do, if they don't conduct ac­cording to this rule, and if the church don't insist that their conduct be according to it. Which is the same thing as to say, it is true in­deed that a church ought to be in a visible sub­jection to Christ; but then, upon the whole, it will do, if they are not so. When it is urged that we must hold those in charity whose visi­ble conduct is manifestly contrary to the great law of love; it is the same thing as to urge, that we must have charity for those that walk not charitably. To urge that we must hold them as christians in whose conduct there is no visible conformity to the great law of love, is the same thing as to urge that we must hold them as christians in whose conduct there is nothing that gives us any scripture warrant to look upon them as christians. There is no contradiction more glaring, than to call such a corporation a church of Christ who knowingly tolerate their members in that line of visible conduct which the great law of love condemns. Surely a church is not founded upon the word of God, [Page 42] unless it is governed by the word of God: and it is absurd to pretend that it is governed by the word of God, if they allow that conduct in their members which they know the word of God con­demns. Every one must grant that we can have no scripture warrant to look upon a par­ticular person as belonging to Christ, in whose visible conduct there is no conformity to the great law of love; and only pursue the same way of reasoning, and it will be equally evi­dent, on the same principle, that we can have no scripture warrant to look upon a corporation as being a church of Christ who knowingly tolerate that open conduct among them which the great law of love condemns. If it is necessary for a particular person to obey the laws of Christ, in order to have any claim to the character of a christian; it is equally necessary, on the same principle, for a corporation to execute the laws of Christ in order to have any claim to the charac­ter of a church of Christ. Obedience to the laws of Christ is the only thing that gives a per­son a claim to the character of a christian; and the execution of the laws of Christ is, on the same principle the only thing that gives a corporation a claim to the character of a church of Christ. Obedience to the laws of Christ, is the only way that a person can manifest a visible subjection to Christ; and the execution of the laws of Christ is, on the same principle, the only way in which a church can manifest their visible subjection to [Page 43] Christ. There is surely no other way in which incorporate bodies, as such, can manifest their subjection to their prince, but by putting the laws of his kingdom into execution. If they should suffer the laws of his kingdom to be treated with contempt by one and another, al­though many individuals in that corporation should take heed to govern their own personal conduct according to the laws of their prince; yet that corporation would be looked upon and treated by their prince as being in a state of re­bellion. And for the like realon, on the other hand, if the laws of his kingdom were faithful­ly executed, the corporation would be looked upon and treated by their prince as being in a loyal subjection to him, though many indivi­duals in that corporation should prove at last, to have been violently attached to some other lord. In this point of view it evidently ap­pears that those corporations who call themselves churches of Christ, if they continue to indulge and pass over that visible conduct in their mem­bers which is manifestly contrary to the great law of love, they are only struggling to cheat their own consciences; and they will be found by their Redeemer at last, to have been in a state of rebellion, so sure as there is any meaning to those awful words, And why call ye me Lord, Lord, and do not the things which I say?

THERE is nothing more certain than this, that professing christians will yet continue to flatter themselves that it is their meaning to do the things which Christ has said, so far as it is in the power of their hands. And if they fail in keeping one another to that line of visible conduct which is according to the plain mean­ing of the great law of love, and do pass over many things in the open conduct of one ano­ther, which the great law of love abhors; it is not because they have no reverence for this royal law, which is the sum of every thing that Christ has said; but it is owing to this, that they cannot know when one another walks ac­cording to this rule, and when they depart from it. They are very incompetent judges whe­ther one another mean to walk according to the great law of love, because they cannot look in­to the hearts of each other: and therefore it is the safest way, upon the whole, to indulge eve­ry one to do as they please, and put on that charity that will induce them to hope that one and all do mean to walk according to the great law of love, though nothing appears in the tenor of their conduct that would give a per­son [Page 45] any reason to think, that they had ever read or heard of a precept, enjoining upon them, to do unto others as they would that others should do unto them. Were it not so that mankind had learnt the art of trifling with matters of a sacred nature, and were they not determined, at all hazards, to have recourse to every evasion in their power to cheat their own consciences, they never could argue in this manner, or act upon such principles as these. These princi­ples are pregnant with the highest and most barefaced folly, hypocrisy, and impudence, when applied to temporal matters. No one ever argues, that we have reason to hope that there is any real love between parents and chil­dren, husbands and wives, where there is no love acted out and manifested in their conduct one towards another. This kind of love is so plainly seen, as to be obvious to the under­standings of all, and children themselves are competent judges of it. And whilst we have that confidence which is founded upon the clearest evidence, that there is, in a general way, the most tender, fervent, and endearing love between parents and children, husbands and wives, our charity is wholly grounded on what is visible in their conduct one towards another: and nothing would be more ridicu­lous, than for any one to pretend that he had any warrant to think, that there was any real love between a man and his wife, whose treat­ment [Page 46] of each other was manifestly contrary to the spirit & operation of that love, which they professed to bear to each other. And we may be very sure, if that love, which christians profess to exercise one towards another, were acted out to as high a degree as parental or conjugal love is acted out; it would be as plain­ly seen, and as clearly discerned; and we should be no more at a loss to distinguish christians from the rest of the world by this mark, that they love one another, than we now are to distin­guish who are parents and children, and who are husbands and wives, by the visible appearance of parental and conjugal love. It is certain, when our Saviour enjoined it upon his followers to love one another, he meant that they should act out this love one towards another in such a manner that it might be seen by one and all that should be acquainted with them; else he never would have laid down this mark to distinguish his followers from the rest of the world, Hereby shall all men know that ye are my disciples, if ye love one another. It is ut­terly impossible that we should know that pro­fessing christians do love one another by any other evidence than their open conduct. So far as this love is acted out in their open con­duct, so far we can see it, and no further. And if our eye was single, we should be no more at a loss to form a judgment of any line of conduct that is inconsistent with christian love, than we [Page 47] now are to form a judgment of that line of con­duct between parents and children, husbands and wives, that is inconsistent with parental or conjugal love. And the only reason why pro­fessing christians will pretend that it is not in the power of their hands to prevent that visible conduct in one another, which the great law of love abhors; and that they are not competent judges of that conduct which is inconsistent with the plain meaning of this law, is, because they love darkness rather than light; and mean, after all, to be treated by the Redeemer, as his servants and friends, whilst they have treated him with a continual round of fulsome compli­ments and empty flattery, whilst they have called him Lord, Lord, and not done the things which he has said.

IF the things which Christ has said are all [...] in the great law of love, so that this is the only rule of conduct to his followers, in contradistinction to every other rule in the uni­verse; then our inquiry will naturally centre in this, What is that line of conduct which the great law of love does require? And in answer to this, it is manifest, that the mutual welfare [Page 48] of the souls of each other is the primary object of that love which christians are to exercise one towards another. In the same degree as a per­son loves his own soul, he will ever be concerned for its welfare; and, on the same principle, in proportion as he loves the souls of others, he will be concerned for their welfare. There is no way in which a person can manifest a real love for his own soul, but by a concern for its welfare; and there is no other way in which he can manifest a real love for the souls of others, but by a concern for their welfare and happi­ness. And if a person does truly mean to ma­nifest any concern for the welfare and happi­ness of his own soul, he will surely manifest it by a continual sacred care to stand at the re­motest distance from evil, and the appearance of evil: and there is no way for christians to manifest and act out a mutual love and concern for the welfare of the souls of each other, as by setting their faces against evil, and the ap­pearance of evil, in each other. If a parent should suffer his child to walk upon the edge of a dangerous precipice, without a most watchful care to prevent him, and without in­terposing all his authority to reclaim him from that dangerous situation, we should most readi­ly judge that such a parent was an unnatural monster, void of natural affection, and that the life of his child was of no great account with him. And if professing christians can [Page 49] suffer evil, or the appearance of evil, in each other, it is equally evident, that they are ut­terly destitute of any genuine love or concern for the welfare of the souls of each other. In this view of the matter, it manifestly appears, that for christians to suffer evil, & the appear­ance of evil, upon each other, is directly con­trary to that line of conduct which the great law of love requires and enjoins. No one can call it in question, that he who can suffer evil, or the appearance of evil, upon himself, does evidently conduct as if he hated his own soul, and was entirely unconcerned about its welfare and safety: and, on the same principle, it is equally evident, that if professing christians can knowingly suffer evil, and the appearance of evil, in each other, they conduct as if they had no concern at all for the welfare and safety of the souls of each other. When any one beholds that conduct in another, which, in his view, the word of God condemns, however agreeable it may be to the modes & customs of the world, he is bound most sacredly, by the great law of love, and the whole weight of his covenant vows lies upon him, to reclaim him to a sense of his evil, and to recover him to the path of his duty. And where one sees only the appearance of evil in another, the vows of God, and the great law of love, do unite to bind him most sacredly to admonish and warn him of his dan­ger: and if he neglects, his guilt becomes in­finitely [Page 50] greater than the guilt of him upon whom he saw the appearance of evil; for this neglect is an open scandal, it being a deliberate violation of his covenant vows.

Nothing is more manifest, than that this mutual concern for the welfare of the souls of each other amongst professing christians, is ac­cording to the genuine operation of the great law of love. And herein, that kind of love, which is enjoined upon christians, stands di­stinguished from every other kind of love amongst mankind. We oftentimes see that, which we are ready to call love, amongst those who are disposed to run to the same excess of riot, whilst they will rejoice together, & show a ready disposition to gratify one another. But that which we call love in these, is, in reality, the most virulent hatred they can possibly act out towards one another; and the devil is full of this affection towards those whom he means to destroy.

There is nothing that deserves the name of love, or that does, in any measure, partake of the nature of it, but that disposition which aims at the mutual welfare and safety of the souls of each other, by a constant endeavour to guard one another from evil, and from the appearance of evil. In this way our Saviour manifested the tenderest love to mankind in the days of his abode upon earth. He was an ir­reconcilable enemy to evil, and the appearance [Page 51] of evil, and set his face like a flint, and bore the most solemn testimony against it, how much soever it might expose him to the rage and en­vy of those who were disposed to cavil at the truth. In this way it was manifest that the law of kindness was on his tongue, and this was the constant operation of the great law of love through the whole tenor of his conduct. And this, surely, is that line of conduct, which the great law of love does enjoin upon his follow­ers: and if those who call themselves his fol­lowers, can suffer evil, and the appearance of evil, in one another, they may flatter them­selves, that they are induced to pass over such conduct in one another, out of mutual tender­ness, and lest they should disturb the peace of each other, and bring on tumults and divisions in the church; and their meaning is, to put on charity for each other, tho' they frequently behold evil, and the appearance of evil, in one another: and they may be as confident, that this is the way, in which, upon the whole, it is best for them to walk, as king Saul was, that he was in the right when he spared the best of the sheep & of the oxen, amongst the Amelekites, to sacrifice unto the Lord. But their confi­dence will assuredly be confounded, as his was, when their Lord shall demand of them, And why call ye me Lord, Lord, and do not the things which I say?

IF it be the real meaning of professing chris­tians to do the things which Christ has said, by walking together in love, and to manifest a ten­der concern for the welfare and state of the souls of each other, by letting their faces against e­vil, and the appearance of evil, in each other; if this be the spirit of those bonds by which they are united together, it is evident, at first view, that they will countenance one another in every instance wherein any one sets himself to the discharge of such a solemn covenant duty. If they mean to walk together in the spirit of this temper, it will be impossible for them to re­proach any one for being grieved with the con­duct of another under a notion that such con­duct is a little thing, and ought not to be noti­ced, or treated as a matter of grievance. For let it be as it will in the view of others, if it be what the word of God abhors and condemns, in the view of the person who is grieved with it, he is sacredly bound to treat it as a matter of grievance. If every one who has named the name of Christ, is under covenant bonds to set his face against evil, and the appearance of evil, in each other; it is manifest that every one must judge for himself, what is evil, and what wears the appearance of evil, in the visible conduct of [Page 53] those he is in covenant with. Without the ex­ercise of this judgment, it is utterly impossible for individuals, as such, to quit themselves of the oath of God by discharging those solemn co­venant duties they owe to each other. If any one comes under blame for attempting to dis­charge that which he looks upon, and professes to be a solemn covenant duty; if he is reproach­ed for so doing by those with whom he is in covenant; and it is represented by one another, that such a little thing ought not to be noticed; they are doing what in them lies to cast a stum­bling block and an occasion to fall in their bro­ther's way. Such a body of professing christi­ans are trying to their utmost to discourage & dishearten one another from discharging their solemn covenant duty. For if this be once e­stablished that no one must treat a matter as a matter of grievance until he is certain that it will appear to others in the same light it does to him; if he must refrain from bearing testi­mony against that which he looks upon to be evil, or to wear the appearance of evil, until he is confident that others will not look upon it to be a little thing; that moment that things are come to such a pass in a church, there is no rule for individuals to go by in the discharge of those solemn covenant duties they owe to each other. When a professing christian sees that conduct in another which he looks upon to be evil, and he must wait till he knows how those in general [Page 54] with whom he is in covenant, will view it, or by what name they will call it, before he will venture to recover his brother to the path of his duty; this motive will be a bar in his way, and if he is governed by it, will incapacitate him from discharging those solemn covenant duties which the vows of God do bind him to. If professing christians do mean to walk together under the governing influence of that temper which the great law of love does enjoin; nothing is more manifest than that they will have a sa­cred care to avoid, not only what they themselves look upon to be evil, or to wear the appearance of evil; but also what they know is viewed & esteemed so by any brother in the covenant with them. And if the eyes of professing christians are not upon this as an essential object which they mean ever to have in view, it is manifest that the great law of love has become contemptible among them: for if thy brother be grieved with thy meat, now walkest thou not charitably. If you mean to plead up for, and allow of, that which, you know, is a grief to your brother, and he views as being sinful; the great law of love abhors your conduct. When therefore professing christians will reproach one another, on their attempting to discharge a solemn co­venant duty, and will urge that we must bear with one another in things indifferent, and not take offence at such trifles; there is no way more effectual to throw down the hedge and the wall [Page 55] around the church, and to turn the house of God into a den of thieves. How confident soever such may be, who conduct on such principles, that they are seeking the peace of the church; and how much soever they may now flatter their hearts that they are doing God service; they will certainly find, in the end, for the mouth of the Lord hath spoken it, that it were better for them that a millstone were hanged about their necks, and they cast into the sea, than to have offended those little ones that believed on Christ, & who would have readily discharged their solemn covenant vows, had it not been that these stumbling blocks, and occasions to fall, had been thrown in their way.

IF there is any meaning at all to those so­lemn vows by which professing christians have covenanted with God, and one another,—if they mean to walk together in the spirit of that love to the souls of each other, which is according to the tenor of their solemn covenant; they will most surely be ready, not only to set their faces against evil, and the appearance of evil, in each other; but there will also be a readi­ness to receive the admonitions of one another, without resentment or envy. If the law of love [Page 56] does but govern amongst them, they will be ready to join issue with David, Let the righteous smite me when I go astray: and this will be esteemed, as indeed it is, one of the greatest external privileges on this side heaven. There is no one point of more sacred importance, in reference to the order of God's house, than for a church to keep their members to that visible conduct, which is according to such a temper. If professing christians are indulged in despi­sing reproof—if they may raise a clamour against a person, for attempting to discharge a solemn covenant duty—if any one may be al­lowed to suggest and insinuate, that such a per­son is actuated by prejudice against him, tho' at the same time his visible conduct is accord­ing to what the word of God warrants—if these things are indulged, and openly tolerated in a church; it is very certain, that there can be nothing amongst them but confusion, and every evil work. For a church to indulge such a line of conduct in their members, is to tole­rate them in the most direct violation of their covenant vows; for if there is any meaning at all to those solemn vows by which professing christians are bound to one another, they do certainly hold them under sacred bonds to heark­en to the reproofs, and to receive the admoni­tions of each other, on every occasion, with all thankfulness and readiness of mind. For one to reject an admonition given him by another, [Page 57] under a pretence that the thing for which he is admonished, is so little and trifling as not to be worthy of reproof, is a despising his brother, and setting at nought his brother for attempting to quit himself of the oath of God that is upon him. For one to reject the admonition of a brother, or to resent an attempt to recover him to the path of his duty, under a pretence that his con­duct is over-rated, and that he is dealt with too severely, is the same thing as setting himself up for a judge in his own case; and is as much as if he should say, When I go astray, let the righ­teous smite me, but only let him take heed to smite just so hard as I order him, and no hard­er: which would be the highest kind of trifling that can be conceived of. When a brother is set at nought and despised for attempting to quit himself of the oath of God that is upon him;—when a church will suffer a clamor to be raised against him on this account; they are openly countenancing a spirit of per­secution for righteousness sake, and whenever this leaven gits into a church, there will be no­thing more dangerous than for one to attempt the discharge of his covenant duty; and he that, in this way, departeth from evil, will make himself a prey. Every professor is as sacredly bound to receive as his brother is to give an admonition or reproof. He is as sacredly bound to be wil­ling to be dealt with, as his brother is to deal with him. The same bonds that bind a professor to [Page 58] deal with another, do bind that other to be wil­ling to be dealt with. These bonds are always mutual, and are as sacred on the one hand as they are on the other. As therefore we should very justly look upon the person as having no meaning at all to his covenant vows, who suf­fers sin upon his neighbour, and never sets his face against evil, or the appearance of evil in others; so we may be sure that there is no way in which a person can treat his covenant vows with a more direct and daring defiance than by despis­ing his brother, and setting at nought his brother, by casting contempt upon him for attempting to deal with him for that which he viewed to be evil. And where such a spirit is allowed to operate, and professors are tolerated in treating one another in this manner; there is no other law of love that governs amongst them but that which is according to the prince of the power of the air, the spirit that works in the children of disobedience.

IF professing christians do mean to do the things which Christ has said, by manifesting a tender love to the welfare & safety of the souls of each other, there will surely be a vigilant [Page 59] care amongst them, to set their faces against every thing, in the open conduct of one another, which the word of God abhors and condemns. There is no other way, in which they can aim at the welfare of the souls of each other, but by keeping their eye upon this as the only rule of their conduct, in the manner of their treat­ing one another: and if they should once learn to keep their eye upon this, as the sole rule and measure, whereby they meant to form an estimate of that which is evil, or wears the appearance of evil, in the open conduct of one another; they never could presume to call any matter a little thing, unless the word of God also call­ed the same matter a little thing. They would immediately learn to call every thing by the same name that the word of God called it; & to view every thing in the same point of light as the word of God viewed it. And in this point of view, it is manifest, that when one christian brother should admonish another, for what the world calls so little a thing as vain jesting, ano­ther would not dare to call it a little thing, un­less he could prove that the apostle was in jest, when he solemnly warned his christian brethren against this practice.

There are many things which the civilized part of the world call little, because they have become common, and are generally tolerated & allowed of; which, at the same time, the word of God, in the plain sense of it, does as abso­lutely [Page 60] abhor, and as solemnly condemn, and which are as inconsistent with the character of a christian, as those gross transgressions which the world condemns. And for christians to indulge one another in these things, & to treat them as little things, because the world calls them so, is as inconsistent with the leading de­sign of their being covenanted together, as if they should turn the whole of their brotherly watchfulness into this channel, to help one another to get as much of the world as they could. Whatever is agreeable to the spirit and relish of the world, will become common among them, and will be tolerated and allowed of: and how evident soever it be, that it is contra­ry to what the word of God enjoins and re­quires; yet when it has once become common and customary, it will be viewed by the world as being a little thing, unworthy of notice; and that for any one to be grieved with it, or bear testimony against it, is a mark of superstition and silly weakness. It is agreeable to the spirit of the world, to practise openly many things which the great law of love does as absolutely condemn, as the third command condemns cursing and swearing. And on this principle it has become fashionable and customary, even amongst those who call themselves christians, to bite and devour one another; and they are ge­nerally as fond as the rest of the world are, to make what is commonly called good bargains, [Page 61] in their dealings with one another; and they will hear a christian brother speak evil of ano­ther, without bearing their testimony against such conduct. They have learnt to violate their engagements to each other, and to pay no re­gard to the mutual promises whereby they have bound themselves to each other, but only so far forth as the authority of the civil law will bind them to a fulfilment of their bonds: and if they can avail themselves of any slip in the law, to get rid of their engagements, it is not much out of character for them to do it. And whilst professing christians have learnt to prac­tise after this manner, I am sure they have learnt it not from the precepts of Christ, but from the example of the world. These things are agreeable to the relish & spirit of the world, and have therefore become common and cus­tomary among them; and they are little things, not worthy of notice; and it would be a pity for professing christians to be so superstitious as to condemn such conduct in one another, or to be grieved when there is nothing more to be seen than such little things as these. But if the great law of love did operate in churches, and were this the rule that churches meant to be governed by, these things would no sooner be allowed of, or tolerated among them, than murder and robbery would be allowed of or to­lerated by the civil community: for the tole­ration of murder and robbery is not a whit [Page 62] more inconsistent with the whole design of the civil law, than the indulgence of such prac­tices is inconsistent with the plain meaning of the great law of love. And hence, if churches did only mean to pursue such a line of conduct as the great law of love does enjoin, & to hold each of their members to such a line of con­duct; they would set their faces against, and frown upon, every kind and degree of the out-breakings of rash anger, of evil speaking, of clamouring and reproaching, of over-reaching and defrauding, and of every instance of that treatment that should give a brother just occa­sion to think hard of another. This is mani­festly that conduct which the great law of love does enjoin; and if churches do mean to tole­rate that treatment of each other which the great law of love does abhor, and will treat such conduct in their members as being but little things, because they are agreeable to the spirit of the world, and have become common and customary; it is manifest that they mean to be conformed to the world; they are of the world, they speak of the world, and the world heareth them. Let these little things be ever so fashionable and customary amongst the civil or the religious world, if they are only such things as the great law of love does abhor, they are as inconsistent with the real character of chri­stians, as open profaneness. And if they mean to give indulgence to such things, it is absurd [Page 63] for them to pretend, that they intend to be governed by a regard to the laws of Christ's kingdom, or to put them into execution.

I come now to ask, what it can signify for professing christians to call Christ Lord, Lord, & do not the things which he has said? What it can signify for churches to call themselves the subjects of Christ, when they are not in subjec­tion to him? What it can signify to call him their King, when they are not governed by a regard to the laws of his kingdom, but will to­lerate and indulge those things in the conduct of their members which they know the laws of this kingdom do absolutely condemn? They are surely insulting the Lord that bought them, in the most high-handed and daring manner, by treating him with such a round of empty compliment and flattery. If one man should abuse another, and under pretence of being sorry for his conduct, should ask his forgiveness, and immediately upon it should repeat the a­buse, he must expect the person to be more than a fool to give any heed to his profession of sor­row, or to think he had any design but to add insult to cruelty. Like to this is that conduct [Page 64] which is evidently to be seen in professing christians towards Christ, whilst they profess to own him for their Lord, and at the same time turn their backs upon the authority of his word, and suffer the laws of his kingdom to be tram­pled under foot. Such conduct as this, conti­nued and persisted in, does certainly incapacitate a church so much as to ask for the returns of God's presence, or to make any other prayer but what is pregnant with the most daring hy­pocrisy. For whilst they profess to lament that abuse with which they have treated their king, and to acknowledge, with shame, that they have justly provoked him to anger by treating the laws of his kingdom with contempt; and at the same time mean to repeat over the same abuse, and to persist in treating the laws of his king­dom with the same contempt; is there any thing in such prayers but the most daring insult, and open hypocrisy? Whilst they can treat the Al­mighty in such a manner as this, and have any hope or expectation that he will be pleased with them, or look upon it that there is any since­rity in their most solemn addresses to him; they must surely conceive of him, not only as being altogether such a one as themselves, but that it is a much easier matter to impose upon him, and to make a fool of him, than it is to impose up­on one of their fellow mortals. Let such a people be ever so devout in attending to the external duties of religion, and let them go up [Page 65] together to the house of God ever so frequently, and there bow down the head like a bullrush, and spread sackcloth and ashes under them; if these incessant devotions are accompanied with a visi­ble disregard to the laws of Christ's kingdom in their practice, and they suffer one another to turn their backs upon the authority of his word; it is manifest that there is nothing but hypocrisy in every prayer they address to the Almighty; and it cannot be otherwise than that God should reject such prayers as these with the most solemn abhorrence; as he forewarned his people of old, whose conduct was, in like manner, in direct opposition to the many pray­ers they made, and for which reason God ex­pressly told them, And when ye spread forth your hands, I will hide mine eyes from you: yea, when you make many prayers, I will not hear: your hands are full of blood. No language can ex­press or paint out that degree of insult and con­tempt with which a professing people are daily treating the Lord that bought them, whilst they attempt to pray for his presence, and yet at the same time turn their backs upon him, by suf­fering the laws of his kingdom to be trampled under foot: and no heart can conceive the con­sternation into which they will be thrown when they come to see things as they really are, and hear their Lord say unto them, And why call ye me Lord, Lord, and do not the things which I say?

AND without putting into practice those things which Christ has said, to what purpose can it be for the ministers of Christ to hold up the truth, and to urge the importance of it by all the arguments that are weighty and solemn, with any view or expectation that it will produce any effectual conviction in the minds of perishing sinners? It casts off the prospect of this, not only as it provokes God to withhold his spi­rit; but also as the direct tendency of it is to prevent any light from entering into their minds from the most plain, pungent, and powerful preaching. Let the truth be held up in the clearest light and let the im­portance of it be urged by every consideration that is weighty and solemn; yet if the truth is contradicted by the open and visible practice of those who profess to be of the truth, and they suffer one another to go right abreast of the whole spirit and evident meaning of their covenant vows; this will effectually put out & prevent all the light that would otherwise arise in the minds of sinners from the dispensation of the truth. Mankind will always form their apprehensions of the nature and importance of religion by what they see in the lives of its professors. If they see that those who make a profession, do treat the things of religion in their daily practice, and the solemn truths which they hear from sabbath to sabbath, as being of the most sa­cred importance, and are governed in their daily walk, by a sacred regard to them; this sight will force upon them a conviction which they can hardly resist, that the truth which they have heard, is as important as it was pretended to be. And if on the other hand, they see those who make a profession, trifling with the most solemn truths in their daily practice, and con­ducting [Page 67] as though they believed not the things which they have heard, but in their practice they are con­formed to the spirit and manners of the world, and they suffer one another to go directly abreast of the whole tenor of their covenant vows; there is nothing in the universe that can be more fatal to put out all the light that the truth would otherwise convey to their minds; and there is nothing that can, with more cer­tainty, make fast the bonds of death upon them. It is the most effectual way to shut up the kingdom of heaven against men. For whilst the laws of Christ's kingdom are suffered to be trampled under foot by those who are called by his name, when sinners are warned of their danger, a view of their danger is effectually hid from their sight. They are called upon to believe that which they know that those who profess to be of the truth, do not believe; and on this account they can hardly be persuaded to think that they are called upon in earnest, to attend to the things which belong to their peace; but whilst they see that professors are suffered to trifle with the truth in their daily practice, it must, and it cannot but appear to them that they are trifled with when they are called upon to attend to the truth. Let the truth be proved out by arguments that are ever so clear and weighty, yet whilst it is trifled with, and treated at this rate by those who profess to be of the truth, the clearness of argument will have no tendency to produce conviction, but the contrary. For the more clearly the truth is held up to view, if at the same time, it is trifled with by those who profess to be of the truth, the more will it be despised and disgusted by those who are called upon to attend to it: and there is nothing that can have such a tendency to pre­judice the minds and harden the hearts of mankind against the truth, as on the one hand, to hold it up to view as being of the most sacred and weighty impor­tance, and on the other hand, to trifle with it in our daily practice. This one observation is sufficient to [Page 68] account for that flood of deism and infidelity that so awfully threatens to deluge the land. It is in vain for professing christians to call upon mankind to believe that which it is evident, by their daily practice, they themselves do not believe. The clearest arguments, under such circumstances, will have no effect, but to disgust and harden them against the truth. It will ever be in vain to hold up the truth, and to urge the importance of it by the most weighty arguments, with any expectation that it will have any tendency to pro­duce an effectual conviction, unless, at the same time, those who profess to be of the truth, will carry the truth into execution. And under this view of the matter, it is evident that those corporations who call themselves churches of Christ, whilst they refuse to put the laws of Christ's kingdom into execution, and will suffer them to be trampled under foot, are more awful­ly guilty of the blood of souls than every other set of men under heaven; and there is no where to be found such insult, prevarication & hypocrisy, as has run thro' the whole of their conduct, whilst they have called Christ Lord, Lord, and not done the things which he has said.

IF those corporations who call themselves churches of Christ, do not mean or intend to put the laws of Christ's kingdom into execution, it is evident that they are combined together for no other purpose but to make fast the bonds of death upon one another; and nothing can be more dangerous to the soul of any person than to join in fellowship with such a church. Whoever joins himself in fellowship with any church, must have [Page 69] it in view to be under some better advantages to be prepared for heaven, than he should otherwise be. But no one can be under better advantages for this but in proportion as he is under advantages to walk in the light, to be guarded from every false way, and directed and led in that way, and that only which the word of God directs; whatever gives him any advantage for this, is of the nature of the highest privilege on this side heaven; and whatever is of the nature of a temptation to lead him astray from the path of his duty, is most awfully dangerous, and there is nothing which can be­hove him more sacredly to avoid. And whatever has a tendency, in its operation, to hide the path of duty, is surely the most effectual temptation to lead him astray from this path. And surely it is hard to conceive how a person can be in a situation where he is more likely to have the path of his duty entirely hid from his eyes, than to be in fellowship with a church who do not mean or intend to put the laws of Christ's kingdom in­to execution. When they will suffer one another to go directly contrary to the true spirit and plain mean­ing of their covenant vows, and will plead up for and countenance those things in the conduct of one ano­ther which the word of God does absolutely abhor, & solemnly condemn; they not only put out all the light that would otherwise be for the conviction of sinners, but it is their whole business to hide the path of duty from the sight of each other. If any one is under bet­ter advantages to be prepared for heaven in conse­quence of his joining in fellowship with a church, than he should otherwise be, it must be because he is under some better advantages to learn where the path of his duty is; but he can't be under better advantages to know this any further than he is taught it; & he can't be taught it in a church with whom he is in fellowship but only in that sense in which they understand it; & it is manifest, that after all their profession, they under­stand and teach the truth to others in that sense, and [Page 70] that only in which they practise it. And hence if their practice be in oppositon to the true sense and plain meaning of the truth, it is the very same thing as if they should openly tell those who are in fellowship with them, that this is the path which the word of God marks out for them to walk in; and so far as any one gives heed to them as being of the truth, so far must he be in the most awful danger of being perverted from the right ways of the Lord, and of being turned aside by a deceived heart. Nothing can be more dangerous to any soul, than to come into the secret, and be united to the assembly of such a corporation; for if the salt hath, in this way, lost its savour, it is not only altoge­ther useless, but it has become much worse than no­thing. It is neither fit for the land, nor yet for the dunghill; but men cast it out into some sink, that it may not poison the land, and render it barren.

IF we believe the declarations of God's word, we must give in to it, that unless the tokens of God's pre­sence do accompany the administration of his word & ordinances, our attending upon the external duties of religion, will serve to no other purpose but to prepare us for more aggravated ruin than if we had never heard the gospel, or known our Master's will. If the excellency of the power, in the conversion of sinners by the gospel, is of God, then certainly so far forth as this power is withheld, the gospel will be a savour of death unto death unto those who hear it. The ancient rule of God's dealings with his people was this, Them that honour me, I will honour; and they that despise me, shall be lightly esteemed. And if these words are now as true as they were at the time they were spoken; & [Page 71] if they were left upon record for our learning, & have the same reference to the visible people of God as they had to the house of Eli; or, in other words, if God does equally abhor the same thing at one time as he does at another time, and in one people as he does in another people; and if we may expect that he will testify his displeasure against his people at one time, for any particular treatment of him, in the same way that he has testified his displeasure against them at an­other time for the same treatment of him; that is, if God be the same yesterday, to day, and forever—these words do certainly point out the reason why the tokens of God's presence are so awfully withheld from the administration of his word and ordinances. Whilst God withholds the tokens of his presence from his visible people, he treats them as if he did but lightly esteem them. When he continues to withhold the to­kens of his presence from the people that are called by his name, and there is no apparent effect from the ad­ministration of his word and ordinances; but on the contrary, in reference to the fruits of that temper which the gospel enjoins, they are as barren as the heath in the desert, and evidently appear to be left to the infatuation and folly of their own hearts, produ­cing a spirit of opposition, mutual jealousies, & evil surmisings & perverse disputings; or a fatal union & peace on worldly principles; these things are the highest evidence that can be conceived of that such a people are treated by God as being lightly esteemed by him. And the reason why he treats them so is, because they have despised him. And if they ask, Wherein have we despised him? It is manifest, that there is no way in which they can despise him in such an awful manner, as by casting contempt upon his authority; and that they always cast contempt upon his authority in pro­portion as they despise the laws of his kingdom; and that there is no way in which it can be conceived that they can openly despise the laws of his kingdom, but [Page 72] by refusing to put them into execution. If they don't mean to put these laws into execution, it is certain they don't mean that the authority of these laws should govern them; for it is impossible that any laws should govern the conduct of a people, or have any binding authority in them for such a purpose, unless they are put into execution. And hence it most evidently fol­lows, that for a people to refuse putting the laws of Christ into execution, and to suffer one another to go directly abreast of the plain meaning of their covenant vows; it is fully and clearly as much as if they should say, in open language, We will not have this man to reign over us. And under this view of the matter, we need not wonder that churches are so awfully for­saken of God, and left to the infatuation & folly of their own hearts: and we may be sure, that they are in the high road to final ruin, by being spewed out of the mouth of the Redeemer, and given over to their own hearts lusts, & left to walk in their own counsels.

But, O merciful Redeemer, since thou hast loved thy church, and given thyself for it—and since thou art yet waiting upon the people that are called by thy name; do thou lighten their eyes, left they sleep the sleep of death. Bring thy church up out of the wilderness, and have mercy on the vine which thou hast planted. Reconcile the hearts of thy people to the laws of thy kingdom, that they may no longer resemble that salt which hath lost its savor; but may be like lights in the world. Vain is the help of man—let thy power there­fore be displayed for this blessed purpose, & triumph over all the efforts & struggles of the strong man armed —and our glory shall yet be great in thy salvation, and in thy salvation will we rejoice.