Difcipline of the Church (were it in Force) would call on and constrain them to do? Namely, To repent them of their Sins, and amend their Doings, and make their Lives to answer their Holy Profeffion for the future; thereby to regain the Hope of God's Favour, and an Interest in his Mercy, forfeited by their Tranfgreffi

ons.

And the Appointment of this, till the other might be restored, intimates that could it be restored, it would be of greater Efficacy for this purpose, than this Com mination can be thought to be.

This appearing, it ought furely to be taken into Confideration, Whether thofe who are intrusted on behalf of the Church, to execute its Ministry for the Good of Souls and the Intereft of Chriftianity, do enough towards the discharge of a good Conscience, in wifhing once a Year, at ' reading the Office on Afhwednesday, that the Difcipline of the Church were restored. Or whether it lye not upon them to do fomething towards the regaining of it, that the Church may be restored to the Power it hath from Christ, and that Power employed to the Effect intended by our Blessed Lord, who committed the fame to his Church. If any, when this comes to be confidered, can content themselves only to wish the Discipline of the Church reftored,

red, without moving either Hand or Foot towards it; they are fuch as either understand not the Usefulness of the Discipline of the Church to Chriftian Purposes, or make no Conscience of discharging a Duty to God in the Execution of its Ministry to serve those Ends. I fay this, because an honest Conscience can never fatisfy it felf, that wishing the Miniftry of the Church to take place, and have the Effect it ought to have, is the fame with doing that which may restore and render it effectual. Wishes are indeed Marks of a good Intention, and an acceptable Zeal, where no more is poffible to be done; but ever to wish, and make no Attempt towards the Thing wished for, if it be Zeal, is fuch as is a Reproach to it felf. Suppofe then only for the prefent, what in this Treatife is to be proved and made appear, That Difcipline is of the Appointment of Chrift and his Apoftles, and a Miniftry with which the Church stands charged at all times, as being abfolutely neceffary for its good Government; and fhall not Paftors ftand convict hereby, that they can never discharge the Truft upon their hands to God and his Church, nor be True to their Master, or to the Souls which are their Care, unlefs they do their utmost towards the reftoring and executing the Discipline of

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Chrift's

Chrift's Church? Shall not even Private Christians hereby ftand convinced, that whilft the Church is without its Difcipline, they are without the Benefit of it to their Souls; and be hence concerned, not only to wish but to do what on their parts may be done, to restore that Difcipline, which being restored, may be minifterial to the good of their own Souls in particular, as well as ferviceable to the general good of God's Church? The Duty of many, and the Concerns of all Chriftians in this matter, will appear, I am perfuaded, more plain than to be disowned, and of more Importance than to be thought fit to be laid afide, if there be Evidence found to prove, (what I have defired leave to fuppofe only for the prefent, but taking it upon me to make the Proof,) That Difcipline hath its beginning from: Chrift and his Apostles: That thefe left in the Church a Power and Authority for exercifing and executing thereof: And that to the Authority of the Church for this purpofe, all Chriftians ought to be fubject.

Let us fee then what Proof may be made of this from Scripture, as alfo from the Practice of the Primitive Church: For I may challenge this, That where in Scripture a Foundation is laid for the Church's Practice, there the Practice of the Primi

tive Church giveth Light to the true Senfe of the Scripture relating to that Matter.

NOW

СНАР. II.

OW as to the Origine of Church Discipline, I take upon me to prove it a Divine Institution, founded on the Laws of Chrift and his Apoftles. Could this indeed not be proved, yet supposing it useful and beneficial, tending to the advancement of Godliness; as to all other Bodies a Right is allowed to establish Orders to regulate themselves by, and a Power of making Laws for the benefit and common good of their Society, and of excluding those from their Body who will not submit to them; fo ought the Church to be allowed a Power to appoint a Discipline, to which all her Members fhould be fubject; provided the Discipline be fuch as is not inconfiftent with the Laws of the Gospel, which is the Rule to which the Society of the Church in general is to be fubject: And much more is this to be allowed, if the Discipline in its due exercise effectually minister to the very fame Ends of Piety and Virtue which the Laws of the B 4

Go.

Gospel and the Chriftian Religion defigned to promote. In this refpect alone the Establishment of it would be lawful, and the Submiffion to it neceffary. But this reacheth not the prefent Cafe; which is not, Whether the Church may appoint a Difcipline within it ff, and its Members be bound to fubmit thereunto; but, That the Church is obliged to restore that Difcipline which anciently was, and all Chriftians concerned to give and yield thereto the effect it ought to have in the Church of Chrift. Now nothing less than a Proof of its being of Divine Inftitution, can lay on the Church an Obligation to this purpofe For the Church having a Power of making Laws within it felf, may indeed if it fee fit, fet up a Discipline on account of its Expediency and Usefulness to the Ends of Christianity: But its being expedient or useful to Ends of the Christian Religion, will not oblige the Church of neceffity to fet it up or to restore it; the Church being Judge of the Expediency, and free to use any other Means that may be thought as effectually to ferve thofe Ends. But if it appear that Difcipline is a part of the Miniftry with which Chrift has charged his Church; then fhall the Church be obliged as to execute, fo to hold, and keep, and maintain the fame; and private Chriftians