Subjection to Christ in All His Ordinances, Sermon 1 (3 of 3)

Subjection to Christ in All His Ordinances · Sermon 1 (3 of 3)

p. 101Anſw. 1. The word to rule, Anſw. 1 1 Theſ. 5.12. is the ſame word with 1 Tim. 3.4, 5. He that rules his own houſe, which is a little more then they that are beſides him in the family; though this be not ſuch a paternall power, yet it is ſomewhat more then that of private Members. And that Heb. 13.17. is a word which is the ſame with that in Matth. 2.6. Governour, particularly ſpoken of Chriſts government, to feed otherwiſe then private Members.

Anſw. 2. 'Tis true, Anſw. 2 they are to watch and admoniſh in way of Chriſtian duty; but others in way of Chriſts authority, as being his Ambaſſadors, and ſent of him; as in a p. 102family, one ſervant ſhould watch over another; but the chief Steward, he is to do it with authority in the abſence of his Lord. And hence doth it with more majeſty and power, and it takes, or ſhould take deeper impreſſion; ſo it is in Elders of a Church.

Hence alſo, when men ſhall cry for liberty to ſpeak, an Elder forbids it; What, may not the Church have liberty? true, but you are not a Church. An Elder reproves, & they will reprove again; What, ſhall not the Church have liberty? An Elder gives reaſons ſtrong, and unanſwerable for ſome thing to be done; a young fellow ſhall ſtep up, and ſay, without ground, or ſhew of it, that's your light, and mine is otherwiſe: What, may not the Church have liberty? Yes, but you are not the Church; this is very ſad, and hath been a root of greateſt ſcandal that ever Gods wayes had. If Elders ſin openly, 'tis another caſe, and ſomewhat alſo is there to be done; Submit your ſelves one to another, much more to an Elder, &c.

33. In the execution of their office according to Chriſt, they are over the whole Church. Their perſons indeed are under them, in caſe they ſin, and ſin in the execution of their office, they are to be ſubject; not only to the whole, but to the leaſt Member of the Church: Suppoſe the ſin be not only p. 103ſuſpected, or reported, or apprehended by one, but two or three witneſſes at leaſt, as 1 Tim. 5.19. but whiles they execute it according to Chriſt, they are therein above the Church, and 'tis bound to be ſubject therein; and not to be ſubject, is to refuſe to be under Chriſts government. Hence, Heb. 13. Obey them that rule you; he ſpeaks to the whole Church, which was not in evil, but in good things according to God; and yet in evil things, look on them as thoſe over them. Exempli gratiâ, A Miniſter in the execution of his office, let him preach Chriſts eternal truth, deliver it and prove it; What ever humane weakneſſes there be in him, what ever darkneſſe there is in others, yet he is therein above Churches, Kings or Angels; and they ſhall anſwer it at the great day, that do not ſubmit. In regard of my perſon ſaid Luther, I'le fall down before any; but in regard of the truth I adminiſter, I look on the Kings of the earth as nits, nay duſt, &c. ad Regem Angl.

So in the power of the Keys in opening and ſhutting out Members; they have tried and proved ſuch a one; if they ſin, as they may, then give them reaſons; but if not, they are bound to ſubmit. And that not as unto other Chriſtians, but as unto an Ordinance, ſtampt with an authority of God upon them; indeed they are not to do any p. 104ſuch thing without the preſence, conſent, and judiciary power of the Church; and the Church may not ſubmit to what Elders propoſe to be Chriſts minde; but then they caſt off the Lords power, which they are to anſwer for another day. 1 Cor. 12 28. they are called Governours. Now as a Ruler of a Ship is to order it, though a King be in it, over him in that reſpect, and the King is to be guided by him whiles he guides it right; but if not, the King hath power over him, to command others to take the place, or caſt him overboard.

'Tis true, they are but ſervants to the Church, becauſe they are by the Church, for the Church, and to help the Church, 2 Cor. 1.24. and are ſubject to them if they ſinne; but yet they are ſervants unto Chriſt, and in exerciſing his power according to him, above the Church. 2 Cor. 4.5. We preach Chriſt, and our ſelves your ſervants for Chriſt; yet therein above them. Hence being their ſervants; if they ſin, they are under the cenſure of the Church, and the Church may caſt them by. So being Chriſts ſervants; if not ſubmitted to, the Lord doth account himſelf caſt off.

11. Becauſe their power thus rightly executed, is the power of Chriſt Jeſus: Hence refuſe it, you refuſe to be ſubject to him; If men will not be ruled by Gods Ordinances, but will rule Ordinances, they go about to rule Chriſt.

p. 1052. Becauſe, if there ſhall be no ſubjection here, 'tis profeſt licentiouſneſſe, and not liberty in Churches; You have liberty, but what liberty? to be ſubject to Chriſts power is pure liberty, and that in his ſervants. Now when men will not, and ſhall refuſe without ſhewing reaſon, or convicting Elders of ſin; this is to caſt off the Government of Chriſt.

33. Elders are helpers of people, and there is no people but will ſtand in need of ſuch helps, if humble, and able to diſcerne, to attend the publick good, to teach and convince, &c. Hence, when there is no ſin appearing in the execution of their office, they ſhould with a holy fear ſubmit; and ſay, If ye be faithful watchmen, what am I that I ſhould be unſatisfied? my ignorance may miſlead others, &c.

44. They have power to over-ſee, when they ſee cauſe, Acts 20.28. and to ſee into, and enquire into the eſtate of the flock of God, to know their ſpirituall condition, ſo far as is fit to be known, that ſo they may be comforted in the work of Chriſt; though there be no ſin break out, nor they come to them. 1 Theſ. 3.5, 6. The Apoſtle enquired into their faith, charity, and prayer; verſ. 7. and hence was comforted, &c. And this Paul doth not as an extraordinary man, but leaves his example as a preſident to the Elders of Epheſus; to go from houſe to houſe, p. 106and enquire, to teach and exhort. Acts 20. for Elders are to prevent ſcandals as well as to remove them, leſt when they come they ſay, Oh that I had known this before, eſpecially where they ſee need. Now hence it is that men caſt off the government of Chriſt, when they will not have their ſpiritual condition ſearched into, the Elders foot is now too great for his ſhoe, I am to give an account to God; ſo are they alſo of thee, now thou canſt not give it if thou enquireſt not how thy condition ſtands, neither can they with comfort unleſſe thou telleſt them how it ſtands with thee. 'Tis true there are many ſecret things they can never finde out, yet they are to attend their duty.

The Miniſters charge is to caſt the ſeed, the Elders duty is to enquire after the fruit in the husbandry of Chriſt; it is a ſad condition when a man hath ſuch a wound that he will not go to the Lord for help, becauſe he loves it; and will not have man to know it becauſe he is aſhamed of it; But you ſhall know it at the laſt day that the. Lord would have healed you, and you would not, but can quarrel and ſnap at the Elders when they come to enquire of your condition; and why do ye inquire? you take too much on you.

55. They have power to guide and counſel and warne the Church, at leaſt in all weighty affaires which may concerne them and their common good: hence they are p. 107called guides and leaders to the people, Heb. 13.17. Mal. 2.7. I do not mean in all perſonal things. Acts 20.31. I warned you of wolves, &c. Hence

11. For members in matters of great and weighty affaires which concerne the good of the whole Church, nay all Churches, never to enquire at Abel is caſting off the Lord, as in election of Offices in Church, and Magiſtrates in the Commonwealth, &c.

22. Hence to receive any opinion different from all the Elders in the Church, and never ſo much as ſpeak, much leſſe come to a ſad debate about it, is to caſt off this yoke, and contrary to covenant, and Elders would never have undertooke the care of the Church without it; and it ſads their hearts that they do their work feebly.

33. Hence to propoſe a doubtful queſtion to the Church, which may trouble, or bring an offenders ſin to the Church without councell of the Elders, who may encourage them if of God, and ripen it for the Church, or diſcourage it if not of God. Chriſt when he writes to the Churches, he ſuperſcribes his epiſtles to the Angels, & if one man may propoſe a doubtful opinion, another may, and a third, and one may ſide with another, and ſo much confuſion will follow.

44. Hence when men ſhall not take warning of evils to come upon evident grounds, p. 108it's caſting off the Lords yoke; & when they come on thee, thou mayeſt ſay it is becauſe I have refuſed to hearken to my watchers, they warned me of this, and it may be you will finde elſe ſuch evils which the ſcripture notes, according to the word of the Lord by his ſervant Eliſha, ſo will the Lord make good the words and threatnings of his faithful ſervanrs.

55 They have power of publick reproof of any member of the Church, in caſe of plain, open and publick offences; others without leave cannot, nor ought not, although others may tell them. Reproofs are part of the power peculiar to the governours in any ſociety, where governours are preſent eſpecially, and at hand; as now in a family, no wiſe man will ſuffer brawles amongſt his children or ſervants, but ſaies he, tell me. 1 Tim. 5.20. Now this is ſad when a man cannot forbear reproof of others, nor hear reproofs of Elders, but turns again, and will be judge in his own cauſe though never ſo groſſe, a ſigne of an extream froward high ſpirit, Hoſea. 4.4. which makes the Lord to take away Elders as ſoon as any ſin is committed, and ſtop their mouths. Exod. 2. Who made thee a judge, &c. And when afflictions come, and you then enquire, what is the cauſe of it? you may be ſure this is one, even by the confeſſion of the blindeſt deboiſt ones. Prov. 5.12. How have I hated p. 109Inſtruction, and not obeyed the voice of my teachers?

66. They are to feed with power as the word foreign ſignifieth, every one in their places, publickly inſtructing, exhorting, comforting, and privately alſo; which though private men may do, yet here is the ſtamp of authority alſo, and ſo the more power the more bleſſing uſually, if God be acknowledged therein. Acts 20.28. Hence

11. When men deſpiſe their food; they are poor things they ſpeak, and they can ſee no matter in them; and that after ſtudy, prayers and teares, &c. and ſo caſt it by; this is to caſt off the Lord.

22. When men grow glutted and full, Mal. 1. ult. although they eat not a bit, and hence thrive not, but a ſpirit of ſlumber and a deep ſleep grows on them, that they cannot be awakened by all the ordinances of God. Theſe things call for chaines. Amos 8.12. When will theſe Sabbaths be ended? for which the Lord threatens a famine, and then you ſhall know the worth of them in the want of them.

Theſe things I ſpeak. 1. Becauſe I ſee the Apoſtle in many of his epiſtles layes this charge on the people. Heb. 13.7, 17. 'tis twice repeated. 1. Leſt Officers be ſadded in their worke that's heavy. 2. Leſt it be unprofitable for you; you think to get this and that good by it, but it will be nothing in the concluſion.

p. 11022 Becauſe we lie under ſlander of many, and that godly, as if Elders in Churches were but only ciphers.

33. Becauſe people begin to run to extreames, Elders taking all to themſelves, and people taking all for themſelves.

44 Becauſe if here be not attendance you will quickly ſee the miſerable ruine and fall of Churches, more ſad then the burning of Solomons temple. 'Tis obſerved of Jeroboam, when he was ſacrificing he had no leproſie, but when he ſtretched out his hand againſt the Prophet it was withered; for the Lord will not bear here, they may be deſpiſed, and you may think your ſelves Kings without them, 1 Cor. 4.8. and they will ſay ſo, they may rule as they will, but you will do as you lift. But the Lord will be provoked for this, all Satans ſubtilty lies here; diſgrace the Elder ſayes one, divide them ſayes another, pull them down ſayes the third, that there may be no King in Iſrael, no nor in Sion, that we may do what is right in our own eyes.

33. Try when the external Kingdome of Chriſt in a Common-wealth is caſt off; for when any Common-wealth is ordered according to the ſacred will of Chriſt, by ſuch perſons eſpecially whoſe aime is to advance the Kingdome of Chriſt by their rule and power, 'tis then become the Kingdome of Chriſt Jeſus. And hence, Revel. 11.15. when the ſeventh trumpet is blowne, and the p. 111Lords laſt wo is come upon the world and the Kingdomes thereof, which have oppoſed Chriſt, and thoſe Kingdomes are turned to imbrace the Goſpel, & ſubmit to the power of Chriſt in the ſame, then it's ſaid, The Kingdomes of the world are become the Kingdomes of Chriſt; it's not ſaid, Chriſts Kingdome is become the Kingdome of the world, as if Chriſt ſhould put down civil authority, and exerciſe rule by it himſelfe, but, The Kingdomes of the worlds, i. e. the various Kingdomes are become Chriſts. i.e. to advance it, and debaſe themſelves at his feet. Eph. 1.22. it's ſaid All things are put under Chriſts feet, and he is head over all things to the Church, (that is, univerſally, cheefly, nextly, particularly,) ſo then earths Kingdomes when they are ſubject to Chriſt, for his ends, now they exerciſe the Kingdome of Chriſt, in a manner; and hence to caſt off this, is to caſt off the Kingdome of Chriſt, and ſo to provoke the Lord to put us under bondage.

Queſt. When is Chriſts Power and Kingdome caſt off here? Queſt.

Anſw. There is a double Power in the Kingdomes of the world, Anſw. which I ſuppoſe, when they become Chriſts Kingdomes, they will retaine.

1Firſt, There is ſome ſupreme or higher power; in the chief Magiſtrates, Princes, or chief Court of Juſtice.

p. 1122Secondly, There is ſome inferiour power, by ſome ſuperiour power, ſet over particular Perſons, Cities, and Townes, for the well ordering of them. The ground of this is, that natural neceſſity which Jethro propounded from God to Moſes, Exod. 18.17, 18. 'Tis not good for thee to be alone, but thou wilt both wear out thy ſelf, and thy people. Publick authority muſt have many eyes, and many hands; and like a River that is to water a Countrey, it muſt have many ſtreams: And hence they had in the Common-wealth of Iſrael, which was for God, in every City Judges, and in Townes, ſuch as were over fifties and tens, Exod. 18.25. which it ſeemes continued long, till all fit men for government were taken away; and then Iſaiah 3.3. their condition is lamented.

Now the forme of this government is not in all Common-wealths alike, the Lord not binding to any; and hence called foreign, an ordinance of men. Hence it is a fooliſh vanity to aske a warrant in Scripture for ſuch a forme of Government; for humane wiſdome may teach this, though not in Church-government. Yet this ſupreme and inferiour Government hath been in all Kingdomes, 1 Pet, 2.13, 14. to both which ſubjection is required; to refuſe to give it, is to caſt off the Lords Government; and there are couched foure reaſons in that place to prove this.

p. 11311. Do it for the Lords ſake, for the name of Chriſt; and that honour and majeſty of Chriſt ſtamped on them, ſubmit; hence caſt them off, you caſt by reſpect unto; nay, the name of Chriſt Jeſus.

22. Becauſe they are in the roome of the Lord, to do the work of the Lord; In puniſhing evildoers, and for the praiſe of them that do well. It's true, they may abuſe their power otherwiſe; bur yet their power is one thing, and their abuſe of it another.

33. Becauſe, this is the will of Chriſt, and you do well in it; and ſo you ſhall ſtop the mouthes of fooliſh men, apt to ſpeak againſt you for ſin.

44. Becauſe, this is the liberty of Chriſt, verſ. 16. and you are ſervants to Christ in it; and to do otherwiſe is licentiouſneſſe; and their liberty to exempt themſelves from the power of lawfull authority, was but a cloak of it. For ſo it ſeems in thoſe dayes, ſome held it part of their Chriſtian liberty to be free from all bonds; and ſaid, that Chriſt had made them Kings on Earth, &c. So that if they did caſt off ſubjection, they did caſt off the name of Chriſt, power of Chriſt, will of Chriſt, liberty of Chriſt Jeſus. Even under heathen Magiſtrates, what then do they that caſt it off under others. Queſt. 2

Quest. 2. When is Chriſts Government caſt off in reſpect of the ſupreme power? Anſw.

Anſw. Thoſe that know the queſtions about the power of Princes and people, p. 114eſpecially revived in theſe laſt dayes; cannot but know the field is large, where now I am, I ſhall be wholly ſilent; unleſſe I ſaw greater cauſe of ſpeaking then I do and only point out two or three particulars to prevent ſuch ſins as ſtand next to the door; to break in upon this power.

11 When men caſt off ſecretly dread, and fear, and reverence of the Majeſty, Dominion and Sovereignty that God ſtamps upon authority; and ſo come to have low, mean thoughts of them, and contempt of them. It's true, none ſhould be elected, but ſuch as men can honour for ſome eminency or other, and that of God, ſeen in them. Able men fearing God, chief amongſt the people; was the councell of God by Jethro and Moſes; but when they be Elected, now to deſpiſe them, and hence not to bow the knee, or ſtir the hat, and ſpeak rudely before them; it's caſting off, not only their power in ſight of God; but the very root of it, which is honour: And hence in the 5^th Commandment, all duties to them are comprehended under the word Honour. And who ſees not but this is a ſin, which is apt to attend the ſpirits of men in a place of liberty, and in our weak beginnings and day of ſmall things? Reports are abroad, that no men or worth are reſpected; and hence the Countrey is neglected. I cannot ſay ſo after many thoughts; for I am perſwaded p. 115no place in Europe more ready to honour men of publick ſpirits, & of eminency in piety, and humility; without the ſeeing of which, no Countrey more apt to vilifie; becauſe grace is the glory in the eye of a Countrey led by Religion: But take heed leſt ſuch a ſpirit befal us; leſt the Lord put out our Lamps, and caſt our Crown down to the ground.

22. When men ſeek to pluck the ſword of revenge for ſinne hurting the Common-wealth, out of their hands; without which, the greateſt power in a Common-wealth, is but a pageant, and a meer vanity, almoſt a nullity. Hence, Rom. 13.4. He is Gods Miniſter; yes; when he gives good councell; and when he is a revenger, to execute wrath on him that doth evill: So that be the evil what it will be, if it hurt the Common-wealth, or be againſt any wholeſome Law thereof; he is Gods Miniſter to puniſh it civilly. In the firſt Reformation of Geneva, there were as many hereſies and errours almoſt as truths of God; Servetus, he denyed the Deity of Chriſt; whereupon the Magiſtrate put him to death, who died with extream horror; Whereupon hereſies being begun to be ſnibb'd and blaſted, Bellius writes a book: 1. That men ſhould puniſh no hereſie at all; but be merciful and meek, is Chriſt was to the adulterous woman. 2. If they did; yet that Magiſtrates they ſhould not puniſh for errors or hereſies.

p. 11633. If they did, yet not with ſuch ſeverity as they begun. To all which, Beza hath given a moſt learned and ſolid anſwer, deteſting the hypocriſie of the man, and the ſad conſequences of ſuch opinions, if their power ſhould be diminiſhed.

I conceive, 'tis calling off Chriſts power, to take away power from Magiſtrates to puniſh ſins againſt the firſt Table, of which errors and hereſies in Religion are part. It's as clear as the Sun, that the Kings of Judah that were godly did it, and were commended for it; and 'tis as clear, they were commended for it; not as types of Chriſt, but becauſe they did therein that which was right in Gods eyes, and according to the commandment of the Lord; Which judicial commandments, concerning the puniſhing of Sabbath-breakers, falſe Prophets, Hereticks, &c. Gods fence to preſerve morall lawes; they are of morall equity, and ſo to be obſerved to this day of Chriſtian Magiſtrates, &c. To exempt Clergy-men in matters of Religion from the power of the civil ſword, is flat Popery; by means of which Antichriſt hath riſen, and hath continued in his pompe and power ſo long together; The indulgence of Princes towards the Papal function in matters of Religion, hath undone Chriſtendome.

'Tis true, every error is not to be immediately committed, but when 'tis like a p. 117gangrene; of a Spreading nature, then the Magiſtrate in due time muſt cut it off ſpeedily.

Object. Leave them to the Church. Object.

Anſw. True, leave them 1. there. Anſw. But 2. Sometimes the Church will not, ſometimes they are not of any Church. A Papiſt, an Arminian may come in and leaven and damne many a ſoul, for which they had better never been; If it were but one, and if he ſayes, I do it with a meek ſpirit, (their trick of late) and none muſt meddle, becauſe mercy muſt be ſhewen to theſe wolves: A wiſe ſhepherd had rather let a hunter come in and kill one of his ſheep, then let a wolfe or fox eſcape, Act. 20.29. and ſee his people perſecuted, then their ſoules worried.

Hereſie and Error hath this property; it ever dies by ſevere oppoſition, and truth ever riſeth the more; becauſe Chriſt is againſt the one, Hence it muſt fall; but for the other, hence it ſhall riſe by its fall: Hence, ſet your ſelves againſt this, 'tis to oppoſe the power of Chriſt Jeſus. And hence in Henry the 8^th time, the Abbies fell, and never could riſe to this day; but the ſixe Articles againſt the Saints purſued with blood, made them increaſe the more.

33. When men will not ſubmit to the wholeſome Lawes of Magiſtrates; which are either fundamental, and continuing; or p. 118Orders that have their date and time of expiring, made for common good. When men will either have no awes or as good as none, or ſubmit to none but what they pleaſe, Deut. 17.12. He that will not hearken, but do preſumptuouſly, ſhall dye: He being the Miniſter of the Lord; and indeed it is to call off the Lord. I go not about here to eſtabliſh a ſovereigne power in Magiſtrates, which is proper to God, to make what lawes they will, about civil, Religious, or indifferent things, and then people to ſubmit to them for no other reaſon, but becauſe of their will; under which notion, ſup…rſtition in Churches hath been uſhered and maintained, you muſt obey authority in that caſe, it's better to ſuffer then to ſin, and not to do, then do. But I ſuppoſe the lawes juſt, righteous, holy, and for publick good, and that apparently ſo, and not in ſaying ſo only: Now here, to caſt off lawes, is to caſt off Chriſt.

There are two things eſpecially, which are the cauſe and occaſion of the breach of all other lawes; and the ſtrongeſt ſins and ſweeteſt, which men, young men eſpecially, the hopes of the Common-wealth, are catcht with, Prov. 2.13, 16.

11. Whoredome, ſecret luſts and wantonneſſe, and other ſtrange luſts which I ceaſe and dare not name, 1 Kings 14.24. The ſin before Shiſhah came, a ſin which many p. 119times Salomon cannot ſee thorow his win dow, nor the eye of authority diſcerne; but God will judge for it, Heb. 13.5. and if he be Judge, who ſhall be thy Jailor, but Satan? and what ſhall be thy ſentence, but death? and what thy chaines, but a hard heart for the preſent, and horrour afterward? A ſin which pollutes the very earth, the land, the very duſt of the ground; and the cauſe of all ſin almoſt in a place, as drunknneſſe, idleneſſe, corrupt opinions, ſcoffing at the Miniſters of God, and wayes of God: For I ſeldome knew a perſecutor, but he was an adulterer, though it's not alwayes true; and in the end, poverty and mine. And know it, though no mans eye has ſeen thee, no power of Magiſtrate can reach thee; this word ſhall be fire to conſume thee, unleſſe thou repent: for thy looks, thy luſts, thy dalliances, thy thoughts, thy ſpeeches, thy endeavours this way, much more for the thing. Mans law ſhall not binde you here, becauſe it cannot reach you; but know, that Chriſt is caſt off by you.

22. Looſe company, vain men, Prov. 25.3, 4. A Common-wealth is a refined veſſell of uſe for God, and judgement is eſtabliſhed; when theſe are taken away, your knots of looſe company. Take a poor ſouldier alone, he is as other men, but when they are got into a knot together; now they grow p. 120ſtrong againſt all lawes of God or men. So here, the knot of good fellowſhip hath been the bane of the flouriſhing Stale of England, meeting in Tavernes and ſuch places; and the cauſe of whoredome, and of all evil commonly in a Nation. For hence, 1. Much precious time is loſt; which if ſpent in praying, as in ſporting with them, many a young mans ſoul had been bleſſed: Hence, ſometimes dicing, feaſting, exceſſive drinking, merry tales, which take off all ſpiritual joy: Hence filthy ſongs, and laſcivious ſpeeches; by which hopefull young men are inſnared, and taught to do wickedly, and ſo knit to them; that it's death to part with them, and it's better to burne a whole town, then to poyſon one hopefull young man.

Next to communion with wanton women, I have ever looked on unneceſſary fellowſhip with graceleſſe men, as the next. Well, know it, you caſt off the Lords government from you by his ſervants, which will be ſad to anſwer for another day. And as the Prophet ſaid to Jehoſaphat, Shouldeſt thou love them that hate the Lord? his wrath is againſt thee for this: So ſay I to thee.

Queſt. 3. Queſt. 3 Inferiour power, when is that caſt off, viz. in particular Cities or Townes by meaner perſons?

Anſw. I ſhall expreſſe it in three things chiefly. Anſw.

11. When Souldiers in particular Townes, p. 121caſt off reſpect, care, conſcience to the commands of their leaders ſet over them of God, and who under God are the walls of outward ſafety for the countrey; 'tis not now an artillery day, only I muſt ſpeak a word, becauſe it's a thing of moment, and matter of great conſcience with me. I ſuppoſe, in ſuch a place at leaſt, according to the Centurions example amongſt Heathens, Mat. 8.9. a word of a Commander to any of them ſhould be a law. I ſay to one. Go, he goes. Now for men to come when they liſt to thoſe meetings, and ſo time is loſt, and when they do come, no care; I had almoſt ſaid conſcience, to minde their work in hand, and do it with all their might, as it to which they are called; but Officers may ſpeak, charge, cry, yea ſtrike ſometimes, yet heed not, its intolerable; but that Members of Churches, which ſhould be examples to others ſhould do this, at leaſt it is but brutiſhneſſe. But I do wonder what rules of Conſcience ſuch do walk by, and if they do, where is their tenderneſſe to withdraw their ſhoulders from under the work? which if there be but Engliſh blood in a Chriſtian, he will endeavour to be perfect in his Art herein; but if grace, much more; that he may make one ſtone in the wall, and be fit to ſhed his blood, if need be, for the defence of Chriſts ſervants, Churches, and cauſe of God.

p. 12222. When any Town doſt caſt off the power and rule of Townſmen, ſet by the ſupreme Magiſtrate to make ſuch orders as may make for the publick weal thereof. I know ſometimes men may not be ſo able, wiſe, and carry matterrs imprudently: Town-orders may alſo ſometimes want that weight, that wiſdome, thoſe cautions, that mature conſideration as is meet, as alſo that due and prudent publication, that all may know of them, with records of them. But take Town-orders that be deliberately made, prudently publiſhed, for the publick peace, profit, comfort of the place, to oppoſe theſe, or perſons that make theſe, with much care, fear tenderneſſe; If I know any thing, is a ſin of a crying nature, provoking God, and caſting off his government. I confeſſe, if there be not care here; I know no way of living under any government of Church or Common-wealth, if the publick affaires of the Town be caſt off. I know ſometimes godly and dear to Chriſt, may through weakneſſe, want of light, ſudden paſſion, and violent tentation, oppoſe here; but I am perwſaded if they be the Lords, he will in time humble them for it, and make them better after it.

I know the anſwer to two queſtions would cleare up all the doubts about this matter. 1. What prudence ſhould be uſed in making lawes? 2. How farre thoſe humane p. 123lawes and Town-orders binde conſcience? But I cannot attend theſe: only ſix things I would here ſay.

11 The will and Law of God only hath Supreme abſolute and ſovereign power to binde conſcience i.e. to urge it or conſtrain either to excuſe for doing well, or to accuſe for ſin; for conſcience is at liberty without this) this is a truth urged by all orthodox Proteſtant divines againſt the Papiſts; ſo that no law can immediately binde conſcience but Gods.

11. Becauſe he only is Lord of conſcience; becauſe he made it, and governs it, and only knows it; and hence he only is fit to preſcribe rules for it.

22. Becauſe he only can ſave or deſtroy the ſoule; hath only power to make lawes for the ſoul to binde conſcience. James. 4.12. There is one Law giver, who is able to ſave or deſtroy. Iſa. 33.22. for the law which ſo bindes conſcience to a duty that the breach of it is a ſinne, and that againſt God: we know that the leaſt ſin of it ſelfe deſtroyes the ſoul, bindes it over to death, but none have power to deſtroy it but the Lord himſelf.

33. Becauſe the Law is ſufficient to guide the whole man, in its whole courſe, in all the actions or occaſions it meddles with, or takes in hand, even in civil as well as in Religious matters. Prov. 2.9. wiſdome teacheth p. 124every good path. Pſal. 119 11. I have hid thy word, that I might not ſin. Whatever one doth without a rule from the word, is not of faith. Hence the word deſcends to the moſt petty occaſions of our lives, it teacheth men how to look, Pſal. 131.1. how to ſpeak, Mat. 12.36. it deſcends to the plaiting of the haire, 1 Pet 3.5. moving of the feet, Iſa. 3.16. and what is of Chriſtian liberty hath its freedome from the word: a man muſt give an account at the laſt day of every ſtirring of heart, thoughts motives, and ſecret words; and if ſo, then it muſt be according to the rule of the word: and hence the word only hath abſolute power to binde Maſters, Servants, and Princes, how they governe, and people how they ſubject; and this the Lord hath done to make men take councel from him, and walk in fear before him, and approve themſelves to him, eſpecially Townſmen in their places not to conſult without God.

22. All good laws and orders inacted in any place by men, are either expreſly mentioned in the word, or are to be collected and deducted from the word, as being able to give ſufficient direction herein. For all the authority of the higheſt power on earth in contriving of lawes, is in this alone, viz. to make prudent collection and ſpeciall application of the general rules, recorded in Scripture, to ſuch ſpecial and peculiar circumſtances p. 125which may promote the publick weal and good of perſons, places, proceedings. Prov. 8.15. By me Princes decree juſtice. Joſhua 1.7, 8. Do what Moſes commanded, turne not on either hand. Object. But I cannot ſee my way from hence alwayes. Meditate therefore on it much, and then thy way ſhall proſper, &c. Many things Joſhua did, not particularly ſet down by Moſes, but may be collected from it. Deut. 1.17, 18, 19, 20. The King is to have it, that he may prolong hit dayes in the midſt of Iſrael, in his Kingdome. What made Rehoboam to turne from theſe wayes? he thought he could not ſtabliſh his Kingdome without it; that was therefore the ruine of him and his Kingdome.

11. This appeares, becauſe the word is ſufficient to direct, as hath been ſhewn; and hence all directions and rules are to be taken from hence.

22. Becauſe either men have rules to walk by, or their own wills and apprehenſions are to be rules, but not ſo, becauſe mens wills are not only corrupt; but it's a peculiar prerogative to God to be obeyed, becauſe of his will. The reaſon or wiſdome which makes a rule, binds; which if it be right, is part of the law writ in the heart, which is moſt plainly ſeen and fully opened in the word, whence direction is to be had.

p. 12633. Humane lawes or orders thus, either ſee down in the word or deducted from the word, and applied by thoſe that be in place in Townes; though they do not binde conſcience firſtly, as humane, or by humane power, (i. e. as publiſhed and impoſed by man;) yet they do binde ſecondarily, i. e. by vertue of the Law of God, wherein they are contained, or from whence they are derived and deducted, and according to which they are oppoſed; they are like ſubpoenas in the Kings name, or writ of arreſt, which by vertue of higher power challenge obedience; And thus to break theſe, is to ſin againſt God, and makes the conſcience liable to puniſhment from God: And the reaſon is,

11. Becauſe men ſin hereby againſt the Lord, and his holy righteous law, becauſe Gods law is contained in theſe; and what is deducted from the word, is Gods word. 1 Sam. 8.7. They have not rejected thee, but me.

22. Becauſe they ſin againſt the power of the Magiſtrate hereby, and againſt men in place, and ſo againſt more means; Rom. 13.2. He that reſiſteth the power, reſiſteth the Ordinance of God. i.e. when they command thee according to God, which the Lord takes very ill; and the meaner the power is (as in Townes) the more terrible will the Lord be, when he comes to viſit for it; p. 127hence they receive to themſelves damnation, both by God and men.

'Tis true, if they be not thus according to the word, but rather againſt the general rules of it; though men in Townes and places are not to be obeyed, yet ſubjection is their due even then; i. e. not to refuſe obedience with contempt of their perſons, places power, or ſcandal to their proceedings, or profeſſion of the Goſpel. Revile not the Lords high Priest; ſpeak evil of no man; but rather come in private, and conferre with them; and hear what may be ſaid, and be willing to give and take reaſon.

44. Humane lawes and orders may be known to be according to the word, when they command or forbid ſuch things, as really advance or tend to promote the publick good.

This I adde to anſwer that great queſtion in many ſcrupulous mindes. I cannot ſee (ſo ignorant) when an order is collected from the generall rules of the word; now this concluſion anſwers that doubt: For look as the maine work of men in place, is to promote publick good; (and hence publick-ſpirited men are to be choſen for it) ſo the principal rule is that which God and his Word gives them to walk by: whatever really doth tend to the advancement of that; Publiſh that, record that, and execute that, Rom. 13.4. He is Gods Miniſter to p. 128thee for good: i. e. for the publick good. He is for mens private good, but 'tis in reference to publick good; that as private perſons are to attend their work, ſo publick perſons publick good. Hence, 1. If a law be made for publick hurt, that law is not of God.

22. Hence, if the law be made only for the private good of themſelves, or any particular perſon, and hurts the publick, that's not according to God. Admirable was Joſhuas ſpirit herein, Joſh. 19.49, 50.

3. If lawes be only in appearance and pretence for publick good, and not really, they binde not; none muſt do evil, much leſſe make a law of it, for publick good. Nothing more uſuall then to make evill lawes and orders, croſſing Gods law, and to pretend publick good; which ever prove the publick peſts and plagues, and cankers of that place, as Jeroboams command for Religion. Somethings are forbidden plainly, they make not for publick good, but hurt, the ſtatutes of Omri. Other things are indifferent in their nature, as ſwine to go abroad, or to be ſhut up; but inconvenient in their uſe, and hurtful and ſcandalous, and that really to the generall. They are not for publick good, whatever is pretended; ſomethings are plainly commanded, they are for the publick good circumſtantiated; ſome things are indifferent in their nature, but p. 129convenient and comfortable in their uſe, thoſe are indeed according to God. And ſuch things may be diſcerned, they are ſo obvious and ſenſible, of ſuch neceſſity and ſuch profit, when duly conſidered by perſons not blinded with their private intereſts.

44. Hence things indifferent, which may as well be left undone as done, and ſo publick good no way advanced, are not of God that any ſhould reſtrain them: For the liberty which Chriſt hath purchaſed by his blood, and which Gods law gives; no law of man can aboliſh, or take away. It's the cry of the claw-backs of Princes, that they have power in things indifferent, i. e. ſuch things which make as much for publick good, not to uſe, as uſe; the truth is, he hath leaſt power here; becauſe they are idle and Idollawes, no hurt, nor is there good in them: And hence, ſome of the moſt rigid Schoolmen maintaine ſuch lawes binde not conſcience: we are not to ſeek our private only; now all humane lawes are helps to ſeek publick.

55. That lawes made for and according to God for publick good, if they do not deſtroy ſome mens particular; only for ſometime pinch and preſſe hard upon his particular good, or their particular good, men are bound in conſcience here to ſubmit. True, 1. If it were poſſible, all lawes for p. 130publick good, ſhould hurt no particular man, and Townſmen, if they can; ſhould help thoſe that are hurt; yet becauſe no lawes, but uſually they will preſſe on ſome mans particular; the heavieſt end of a ſtaffe that is to be borne, muſt fall on ſome mans ſhoulder, and ſuch lawes muſt be made. Hence a man is to bear and ſubmit chearfully, i. e. from the rule of love, which will abate of particular for the general good; love that more then mine own. 2. The law of juſtice, a man is to do as he would be done by; there is no man, but if his good was advanced by the general, but would be content that ſome particular ſhould be pinched. 3. The law of nature: The ſtomack is content to be ſick, and body weak, to heal the whole body. Hence Chriſtians ſhould not think that Townſmen are careleſſe, unjuſt, and aimed at their hurt, when it is thus. 1. King. 12.4.

66. A meere Penal law when 'tis broke; the forfeiture is ſufficient for the ſatisfaction of the offence, or treſpaſſe; but not in a mixt law.

1Firſt, A Penall law is about things of ſmall moment.

2Secondly, 'Tis not made by way of command, but with an aut, a diſjunctive copula: and is indeed rather a proviſo then a law.

3Thirdly, It is in the minde of the law, make ſatisfactory if the penalty be payed, p. 131though the law be not performed, becauſe the publick good in the minde of the Law-maker is known to be ſet forward that way as by obedience to the law. In theſe caſes penalty is enough; but if the law be mixt, i. e. there is a command it ſhall be done; and Law-giver is ſad, though penalty being paid, as being about a matter of weight; it may be the livelyhood and comfort of men, as keeping hogs out of corne, and peace in a town, that there be no complaining; here the penalty will not ſatisfie, becauſe this is no penall law, but a law indeed deducted from rules of the word of God; as it is in theft, he that ſteals, ſhall pay fourfold; or he that brawles, ſhall be duckt in the water: Suppoſe one ſhould ſay, I will ſuffer my ſervant to ſteal or revile; I hope 'tis no offence if he ſuffer the penalty. Yes, but it is, becauſe it is not a mecre penal law; the thing is of weight, peace between neighborus, ſo peace in a Town. It's a flat charge not to break it, and thou knowſt ſuch is the honeſty and juſtice of a Magiſtrate, that he will ſay, I would rather you would never do thus, then offer thoſe to do. Hence in Gods law Chriſt muſt ſuffer, and do alſo, becauſe Gods law is not meerly penal; but doing the thing, gives more content then the puniſhment.

33. When ſervants caſt off all ſubjection to their Governours. Families being the p. 132members and foundations of Townes, and ſo of Common-wealths. When they are not obedient;Tit. 2.9, 10. 1 Pet. 3.18. Eph. 6.5.Titus 2:9Titus 2:101 Pet 3:18Eph 6:5 but anſwer again; if they they be let alone, then idle; if rebuked and curb'd, then ſtubborne and proud, and worſe for chiding, and finde fault with their wages, and victuals, and lodging; weary, and vex out the heart of Maſter and Miſtreſſe, and make them weary of their lives, and their God alſo almoſt ſometimes; and that by ſuch profeſſing Religion, and all that they might be from under the yoke.

And here I cannot but ſet a marke upon ſervants broke looſe from their Maſters, and got out of their time, that are under no Family nor Church-government;1 Pet. 3.18. Tit. 2.9, 10. Eph. 6.5.1 Pet 3:18Titus 2:9Titus 2:10Eph 6:5 nor deſiring of it, or preparing for it; but their reines are on their necks. I confeſſe, if under heathen Maſters, then deſire liberty rather; but when men will live as they liſt, without any over them, and unfit to rule themſelves; I much doubt, whether this be according to God.

11 Hence they come to live idly, and worke when they liſt.

22. Hence men of publick uſe, can have little uſe but when they pleaſe of them.

33. When they be with them, they have no power to correct or examine, and call them to account, in regard of ſpirituall matters.

p. 13344. Hence they lye in wait to oppreſſe men that muſt have help from them, and ſo wilt do what they liſt.

55. Hence they break out to drunkenneſs, whoring, and looſe company.

66. Hence they make other ſervants unruly, and to deſire liberty.

Now examine and try theſe things: Is the Kingdome of Chriſt come into us? that though there be a law in our members warring, yet there is a law of the minde warring againſt it, and delighting in the will of Chriſt, and ſetting him up as chief. Are we under the Kingdome of Chriſt in his Church and Common-wealth; ſo as the ſoul is willing in the day of the L…rds power, though there be, and have been ſome pangs of reſiſtance againſt perſons and againſt Ordinances; ſo as 'tis thy liberty to be ſubject to Chriſt in his Ordinances, in his ſervants; and 'tis thy bondage to be otherwiſe, and thou longeſt for that day, that the Lord would ſubdue all thoſe boiſtrous luſts, and pride, and paſſions; and bruiſe ſin, Satan and ſelf under thy feet? Then I ſay, as the Lord, Iſa. 33.20, 21, 22. Look upon Zion, the City of your ſolemnity, &c. See Rom. 8.7, 1.

But if the heart growes looſe and licentious, and breaks the Lords bonds and yokes, and will be led by your own fleſhly ends and luſts, and ſo go on quietly: Be you p. 134aſſured, this truth ſhall have a time to take hold of ſuch ſpirits; and know it aſſuredly, 'tis not to be in Chriſts Family or Kingdome; 'tis not ſcrambling for promiſes, catching at Gods grace, talking of aſſurance of Gods love; which will ſhelter you from the wrath of the King of Kings, and Lord of Lords; to whom God hath ſworne, That every knee ſhall how. 'Tis ſervice and ſubjection which the Lord aimes at, and which the Lord looks for. I know 'tis Gods grace which only can ſave; but it will never ſave when it is turned into licentiouſneſſe.

Do not ſay, There is no danger of it, here where we have ſuch means, and ſuch liber…s are.

Anſw. 1. Anſw. 1 Never ſuch danger of being licentious, as in places of liberty; when no bit nor bridle of externall tyranny to curb in.

22. Look on the Kingdome of Judah here, which in one year all fell.

33. Why doth the Lord exerciſe us with wants and ſtraits? 'tis to humble us, and abate our unrulineſſe. And 'tis the Lords quarrel with his beſt people to this day; deſperate rebellious hearts, that cloſe not with his Government.

Do not ſay, we know not how bondage ſhould come here, though we ſhould caſt oft the Lords Government.

Anſw. 1. Anſw. 1 The Lord can let looſe the natives p. 135again us. Ahab kills 1000000 of Benhadads men, but afterwards within ſeven yeares he returnes again.

22. The Lord can raiſe up brambles, and Abimelechs to be the King of the trees, when the Olives and the Vines are loth to forſake their places, and to loſe their fatneſſe and ſweetneſſe.

33. The Lord can turn the hearts of thoſe in power againſt people, and let Satan ſowe ſuſpicions, and ſowe ſeditions and claſhings.

44. The Lord can leave us into one anothers hands to oppreſſe, to take away the nether milſtones.

55. If none of theſe, Satan, nay Chriſt himſelf will come out with garments dipt in blood.

33. Do not ſay, 'Tis not ſo, there is ſweet ſubjection, i. e. 'tis ſo and bleſſed be God for it, yet beware, I ſpeak to prevent, But yet 1. Some ſeem to do ſo, and yet are not ſo, 2 Cor. 10.4, 5. Mighty to pull down every high thought, who attaines this, who can be thus? yet there are meanes mighty for this end, not that all be aboliſhed, but all are aboliſhing. 2. Others otherwiſe, openly how zealous for an opinion, when it ſhould be death to differ, and things in your own heart lying miſerably waſte, and ſome wretched luſt the root of all, for which Gods Saints mourn in ſecret. Let ſuch know, p. 136that will not be ruled by Chriſt, or his ſervants or ordinances, but will have them to rule them, and not to be ruled by them. The Lords chaines are near, and therefore now take your time and come in, ſubmit to the Lord, and do as theſe here did, acknowledge the Lord to be righteous, and turn unto the Lord.

Ʋſe 6. Ʋſe 6 Of thankfulneſſe, for our preſent liberties and freedome from the bondage of men, bondage of conſcience, bondage of Satan and ſin: need there is of laying this uſe ſeriouſly to heart, conſidering two things principally. 1. The general complaints of the Countrey, as they of Jericho, 2 Kings 2.19. The waters are bad, and the ground barren, and theſe are engraven in marble, all other our liberties are written on the water. 2. The diſgrace and, reproach caſt upon Gods people and wayes of God, and that unjuſtly, which I am afraid to mention; whence there grows a contempt of them, and the rivers of Damaſcus now are better then Jordan. Oh beloved, if it be an heavy hand of God to be under bondage, then look on it as a ſpecial grace of God to free us from bondage. Deut. 32.11, 12. The Lord done did lead them, &c. and Moſes, Jer 2.20.Jer 2:20chap. 33.29. when he had bleſſed them, Happy art thou Oh Iſrael, a People ſaved by the Lord. And the greater cauſe we have to do this, a People that have abuſed all liberties. p. 137Iſa. 9.8, 9, 10. He laments it, but yet is thankful for it to Gods grace: no man that can ſay but he may be as holy as he will, and none to curb or ſnib.

11. Means, Conſider what all the liberties Gods people enjoy have coſt, Gal. 5. Chriſt hath made you free, i. e. by his blood. Liberty of Conſcience from the bondage, not of Jewiſh, but of Antichriſtian Ceremonies, and Government, and Preſſures: Liberty of will from any ſin; 'tis by Chriſts blood and coſt, that (as I am perſwaded) our liberties have coſt Saints their blood. The teares, prayers and blood of men are much; but of Chriſt much more, and are they not worth thanks that are of this price? The great reaſon why unthankfulneſſe comes in, is; becauſe they coſt ſo much, as loſſe of eſtate, of wiſe, or of childe by ſea; doſt thou repent now? Chriſt doth not repent that his blood hath been paid for them; and if they be of ſo little value; as there 'tis ſaid, He repented that he made man, ſo may he that ever he gave them ſuch glorious liberties.

22. Conſider oft of the ſad condition of them that be in bondage. Men in bondage prize liberty, and think them happy that enjoy it; but men out of it do not. How ſad is the conſideration of them that be in bonds, it will make thy heart ſympathize with them, and bleſſe God for your deliverance, p. 138Hence ſaith Chriſt, Luke 22.20. When you ſee Jeruſalem compast with enemies, &c. flie to the mountaines, and wo to them that give ſuck. Conſider them that are taken with the Turks; if you were in their condition you would ſay ſo; to bring forth little ones to the murderer or idolater, Iſa. 42.22. and 26. Mens hearts failing for feare, this you ſhould ſee ſomewhere. A mote or a thorn is a little thing, but no man would have it alwayes vexing for all the eſtate he hath, if he hath any eye or tenderneſſe in it; ſo thoſe ſmall matters for which the Saints have ſuffered, and for which God is provoked, and under which ſome have roared, and others have been loaded one after another; 'tis worth a world; oh, bleſſe God for it: but conſider thoſe that be under the dominion of ſin and Satan, ſo ſtrong and miſerable; ſinne ſo dear, that there is not ſo much as a ſigh under that; be thankful for that.

33. Labour to maintain in the heart a holy feare of abuſing liberties, every one in his place; for what makes them deſpiſed, but principally the abuſe of them; in ſuch a Congregation there was ſuch contention, ſuch affront to the Elders, there is that degenerating of ſpirit, and back-ſliding from God, that men grow worſe under meanes then ever, I and ſo muſt be if men grow not better. Deut. 6.10, 12. The Lord p. 139exhorts them, that when they be at liberty, they would not then forget the Lord, but then feare. 'Tis Luthers: note on the place: When in trouble, you rejoyce; but when in peace, you feare. I'le only name the ſins of liberty.

11. Take heed of a Prayerleſſe ſpirit, and that that lamp go not out. Men under ſome preſſures cry, and 'tis long before they do cry under them, and under their ſin; but then at laſt they do, and when the Lord gives liberty, though they have the guilt of the ſame ſins, and more ſins lie on them, yet then like Marriners, when the ſtormes are over fall aſleep. Its ſtrange that Iſrael under Pharaoh cried, and under Gods afflicting hand in denying them water murmured. True thankfulneſſe will help to prize what liberty affords.

22. An unloving ſpirit to the Saints. It's that I have oft ſaid; ſouldiers when they are ſet againſt a common enemy are all one, but when at liberty, then they fling javelins at one anothers heads, differ in opinion, and in heart and affection, and 'tis not death ſo to do. Take heed of a rigid, cenſorious, unloving ſpirit.

33. Extreme ignorance how to uſe our liberties; and hence running to extremes. As we ſay of Chriſt, There is good enough in him, but men know not how to fetch and improve it: ſo there is great advantage in p. 140liberties; but men miſſe of it through their ignorance and abuſe. Hence many times more hurt done by an Admonition then by the ſin, when adminiſtred in paſſion, and without compaſſion. Hence under pretence of liberty extream licentiouſneſſe.

44. Imperiouſneſſe of ſpirit, ariſing from a frothy emptineſſe, and an overweening opinion, and conceitedneſſe of their own abilities and wiſdome above others: and hence will not be led, (being at liberty) by the Councel and Advice of others. It's natural for man to affect ſovereignty, and when the time comes of liberty, then it hath a vent: Who made thee a Lord and Judge over us? though in bondage, much more in liberty; they think Wills Common-wealth is in their heads chiefly, and hence will not be ruled by Gods ordinances; and hence if once taken with an opinion, hardly ever removed, &c.

55. Reſting with liberties and in liberties. We were never in bondage, John 8.33. yet ſervants to ſin. We be Abrahams ſeed, better then all the world; yet under all the power of ſin and Satan, and muſt not be told of their wayes, but hate them that cenſure them for their ſins. Men in bondage are like ſick men, that will cry if they were in another bed, oh then they ſhould be well; but they muſt firſt be cured of their diſeaſe.

44. Make uſe of liberties. He that hath p. 141them, but ſees not ſo much glory in them, or gets not much good from them; he wil be no more thankful then one that hath large grounds, may walk at liberty, but the trees for want of manuring bear no fruit, nor ground corn through ſloth; ſuch a man wil ſtarve there. Look as they, Deut. 15.5, 10, 11. they were to bring the firſt fruits, & preſent them before the Lord, and rejoyce in all: ſo ſhould you if ever you be thankful for them, bring the firſt fruits to the Lord, and think there is more behinde, and more in heaven.

Object. But our outward ſtraits are many, Object. and temptations ſad.

Anſw. If Chriſt himſelf ſhould come on earth, what would you have with him? Anſw. would you have him come and ſet up an earthly Paradiſe? would you have better entertainment then he, who had not that which foxes and birds had? or would you have him come from his Croſſe, and then you will make him King? if you deſpiſe his ordinances and liberties becauſe of wants, you would deſpiſe himſelf if he were preſent. But you will reply and ſay, What if we can have both? If that can be, and Chriſt calls to take both, refuſe not his love. But it may be an heavy indictment againſt ſome at the laſt day, in that they forſake Chriſt, becauſe he is poor and naked; for they are therefore called to cloath him: and this will be your Peace, and you will be no p. 142loſers your ſelves another day.

22. Suppoſe he doth keep us low; yet Pſal. 145.13, 14. His dominion is alway, and raiſeth up all that are bowed down. Oh be humbled; he is ſaid, Deut. 32.13. to make the people ſuch honey out of the rock, and oile out of the flint, ſweetneſſe and mercy out of the hardeſt condition.

33. They that are not recompenced for their enjoyment of liberties, by the ſpiritual refreſhings which the Lord gives, ſhewing them more of their own hearts; the Lord proclaims liberty to them to depart. I am perſwaded the whole Countrey would flouriſh the more.

44. Lament rather your own vileneſſe, who in the midſt of all mercy, know not how to uſe, but abuſe our liberties: and hence the Lord forſakes us; as Ezra 9.8, 10, 11. What grace hath been ſhewed us? what ſhall we ſay, that after this, &c? Wouldeſt thou not be angry with us till thou haſt conſumed us? Pſal. 81.13, 16. Oh that my People had heard my voice, I would have ſubdued their enemies. God would not be wanting unto us, if we were not to him.

Take therefore that example to imitate, in Acts 9.31. Having reſt, they were edified: if we be not ſo, truly, as none have the like liberties; ſo no bondage ſo ſad, no where ſuch poverty, no where ſuch anguiſh of conſcience, no where ſuch ſpirit and p. 143power of ſin, no where ſuch ſad anger; if in practice we be unthankful, or can mouth and ſpeak againſt long Sermons, and againſt the Countrey and Chriſtians, or in hearts undervalue them; and when you ſee Indians riſe, Brambles, Abimelechs and Shebnas raiſed, &c. then know this is for abuſe of liberty.

Ʋſe 7. Of exhortation to come under Chriſts Government, Ʋſe 7 and be in his ſervice; leſt ye come to know the difference between it and ſome other by experience.

Mot. 1. You muſt be either under Chriſts yoke, or Satans and ſins,Mot. 1. and ſo all other miſeries: and therefore as Joſhua ſaid, ſo ſay I to you; Chooſe you whom you will ſerve.

Mot. 2. Conſider the difference between the ſervice of the Lord and Shiſhak.Mot. 2.

11. The government of others, tyrannical proud men, or ſin or Satan, or outward miſeries; 'tis full of rigour, force and cruelty. Ezek. 34.4. With force and cruelty have ye ruled them. But Chriſts Government is there ſhewen to be in mercy, and full of mercy; though ſometimes loſt, he will fetch thee in again; though ſick and weak, he will heal thee again, verſ. 16. Deut. 4.6. 'Tis for thy good the Lord hath no need of thy ſervice, &c. True it is, the Lord may ſhew his people hard things, and give them ſad miſeries; but theſe wounds do not kill p. 144them, only make way for healing the diſtempers of their hearts, that are in his poor weak ones; and his end is to bring them to himſelf.

22. Their government is in it ſelf hard and bitter. To ſerve a luſt now, 'tis a torment, ſometimes to conſcience, if that be awake; if not, 'tis a curſe of curſes: much reluct ancy againſt it; much chiding after it, and God hides himſelf; dreadful fears, and heart it ſelf unquiet; but Chriſts yoke is eaſie and his burden light; his aſſiſtance, and preſence, and love, and peace makes it ſo, and that daily, and at death eſpecially.

33. There is little recompence for their ſervice; the beſt that Saul can give, are Olive-fields and Vine-yards; but anguiſh of conſcience after the work is done: But the Lord gives a Kingdome; and not a word or thought, but there is a book of remembrance writ; not a cup of cold water, or rag to any of Chriſts naked ſervants, but it will be recompenced. You have followed me, you ſhall ſit on thrones.

Mot. 3. Conſider how fain the Lord would have you under his Government;Mot. 3. for many will ſay, I have refuſed ſo oft; and what ſhall I now do? the Lord will caſt me by. True, he may do ſo, and you may be glad if the Lord will honour you in doing his work. Yet, Prov. 2.23. Returne you ſcorners at my reproof, and I'le power out my p. 145Spirit upon you. Jer. 36.3, 7. Read (ſayes God) the words of the Roll to them: It may be they will hear, and preſent their ſupplications before the Lord, and turne every man from his evil way, that I may forgive their iniquity and their ſin. Read the place if you can without tears. You that have departed from God and Chriſt, and provoked Gods wrath, when there is but little hope left it may be; Oh, yet read the Roll.

Mot. 4. Once Chriſts, and under his Government,Mot. 4. you ſhall never be caſt off; As ſin hath reigned unto death, ſo ſhall grace reigne unto eternal life, Rom. 5.21. He will beſtow on you the ſure mercies of David, by an everlaſting Covenant, Iſa 55.5.

Queſt. But wherein ſhould I ſubmit to the Lord? Queſt.

Anſw. None have power to rule conſcience but Chriſt, Anſw. give him therefore this glory; that wherein he bindes conſcience; conſcience not out of fear; but love may indeed ſubmit. I have inſtanced the particulars formerly, yet more diſtinctly. There be two great commands or charges of Chriſt, that ly upon all mens conſciences to whom the Goſpel comes, and therein lyes our ſervice of him generally: Which two I name, becauſe there we think we are free, or do not know our liberty.

1Firſt, The command of Chriſt is, that every one to whom the Goſpel comes, and p. 146is preached, do believe, i.e. receive Chriſt Jeſus in all his fulneſſe in the Goſpel. John 1.12. For that is to believe; in which command lies Gods offer. 1 John 5.23. This is his commandment, that ye believe, John 6.25, 37, 38. This is the work of God that ye believe. Now here men think they are free. 1. They ſay they are unworthy; and hence they ſay, Depart from me, Lord, I am a ſinfull man; as if Gods grace was built on mans worthineſſe. 2. Becauſe unhumbled, whereas Gods grace calls in men unhumbled. Rev. 8.17, 18. For Gods call and offer is general, though none but the humble wil hearken to it. But there are none, but it may be ſaid to them; If they can believe, let them. 3. Becauſe Chriſt is not theirs, and are they bound to believe he is? Whereas the firſt act of faith, is not to believe Chriſt is mine, then men were bound to believe a lie. But to receive Chriſt as a woman her husband, that he may be mine by faith; and ſo a man may know and ſay, he is mine. The Goſpel doth no where ſay to any man, Chriſt is thine; but if thou receive him, he is thine, and conſequently the Spirit ſpeaks ſo alſo. 4. Becauſe they cannot believe, unleſſe they ſhould preſume; as if the Goſpel bound the conſcience of none to believe, but them that were able to believe it, and receive Chriſt in it; yet 'tis otherwiſe: for it bindes all to receive Chriſt Jeſus; to go up and poſſeſſe p. 147him, to feed, eat and drinke, and live for ever. And I will leave this one undeniable argument; If men are liable to eternal condemnation at the great and laſt day, and to bear the eternal wrath of God and Chriſt alſo, for diſobeying the Goſpel, for refuſing Chriſt and the offer of his grace therein: Then thoſe mens conſciences are bound to obey the Goſpel; i. e. to believe and receive Chriſt now in this life. — But all that have the Goſpel preached to them, are liable to eternall condemnation, for diſobedience to it. John 3.18, 19. Pſal. 2.12. Kiſſe the Son, leſt he be angry. So, 2 Theſſ. 2.8, 9. He comes to render vengeance on them that obey not the Goſpel. Rom. 2.16. The Lord ſhall judge the ſecrets of all hearts by my Goſpel. That is, whereever the Goſpel comes; for they that have no law, having no law ſhall not be judged by it: But men that have had the Goſpel, ſhall be judged by it, and therefore are bound o obedience thereunto.

The ſerious conſideration of which one truth, is enough to draw all to Chriſt from the power of unbelief; eſpecially they that ſay, I cannot, or ought not to believe. For the reaſon why men do not come, is.

11. They think the Goſpel concerns not them; what doth the Lord ſay to me, come ſo vile, and ſinful? yes, that he doth; if there was no ſuch law, there p. 148could be no tranſgreſſion or condemnation.

22. They think they ſhall preſume. No, if conſcience be bound to it, 'tis no preſumption, to keep a Sabbath aright, or to receive Chriſt as God offers him: Oh, this quiets conſcience.

33. The Lord layes his chain on the moſt, tender place of conſcience, as it will anſwer it at the great day, or will have any peace; take heed, you refuſe not ſo great ſalvation.

44. 'Tis a chaine, not of bondage, but of liberty, and mercy, and love: Come and receive, not a Kingdome; but Chriſt, Peace, pardon, and grace freely; which may draw the heart, as it will at the great and laſt day. Come ye bleſſed, take a Kingdome; take a Chriſt prepared for you from before the foundation of the world. Oh that this might ſound in your eares: This is the firſt and cheifeſt; without this, all your obedience is hypocriſie, and abominable; but this will pleaſe, and then all poor obedience ſhall pleaſe.

2Secondly, Love unto the whole will of Chriſt; eſpecially to that part of it, to love thoſe that be the members of Chriſt. Some Chriſtians they believe, and feeling a heart ſo croſſe to Chriſt, and the will of God; think they are from under the government of God and Chriſt, and ſo from under p. 149the grace of Chriſt, (and the argument is ſtrong, if true;) but why not under his government? becauſe they finde daily a ſpirit ſo croſſe to the will of Chriſt; and hence under continual fears of condemnation. Oh but conſider, haſt thou no love to the will of, Chriſt & law of God? (for if any believe, this is found in him) if ſo, then under Chriſts Government. Rom. 8.2. The Law of the spirit of life hath made me free. What is that Law? See Chap. 7.23, 24. Spirit of delight in the Law in the inner man, and mourning for contrary captivity. Know therefore, though you cannot do all; yet love the whole will of God, and mourn where you do not; and then ſay. Now no condemnation. Do not ſay, 'Tis impoſſible. Oh, here is mens wo, and triall of ſubjection to Chriſts will! How do you love it, love his Sabbaths and Ordinances, becauſe of his love to you? How do's this conſtrain you?

In particular; Love the people of God, that is his ſpeciall commandment, 1 John 3.23. John 13.34. But now the want hereof, or the contrary hereto: As when a man ſhall become: 1. A Diſtaſter. 2. A Contemner. 3. A Cenſurer, and whiſperer. 4. A Scoffer. 5. If met on a Bridge, an oppoſer of the Truths or ſervants of God. This is that which kindles wrath, and wherein the inward venome of hypocriſie appeares. p. 150There's many duties neglected, and not that ſpirit of prayer, and holy conferences amongſt Chriſtians; yet do you keep love to them; that what you cannot do your ſelves, yet you love others that can do it, and account it your bleſſedneſſe to be like them, and daily mourne under your neglects; that in every thing, the Goſpel is not adorned by you: and on the other ſide, although you have many duties, Sabbaths, and good acts; yet if not love, all is vile. I fear 'tis not mens joy, ſweetneſſe, delight to hear the leaſt good word that falls from a good mans lips, but rather the truths and things of God deſpiſed; if ſo, then look for wo. And for Members of Chriſt, their lives not deſired, their deaths not lamented; but you know how to contend, and are careleſſe though the Goſpel and God be ſlandered; you caſt off the Lords yoke. It was one mans ſpeech, that the great ſin of this Countrey will be hatred of the Saints, a ſcornful contempt of them; It will come by degrees, firſt diſtaſte, and then cenſure and contemne. Oh, but if herein you ſubmit, herein Chriſt is honoured, and Goſpel glorified in love and amiableneſſe: Not in a rigorous auſterity of ſpirit, and diabolical cenſoriouſneſſe; but in word and deed, countenance and geſture, comforting and encouraging one another.

p. 151When David would know what to do; Truely ſaith he, my goodneſſe extends not to thee; but to the Saints, in whom is all my delight; Oh therefore ſubmit here; this conſcience calls for, and Chriſt muſt have.

To conclude with a word for help here.

Means 1. Look to Gods Ordinances,Means 1. not as they be in themſelves; but as appointed of God, to communicate an almighty power of ſpirit to them that wait on the Lord in them. An almighty power muſt overcome, and go on conquering, and to conquer. How ſhall we have this by Gods Ordinances? Some more principall, as Word and Sacraments; ſome leſſe. How ſhall we partake of this power in them? Look not on them in themſelves, but as appointed and ſanctified, and ſo as glorious. And there pray and wait, and look for the power; nay, believe you ſhall receive this power. As the waters of Jordan to Naaman; How did they cleanſe? When he lookt upon them without the command and promiſe, he deſpiſed them, and ſo found not the benefit of them, but afterward he found the benefit of them, when he waſhed ſeven times in attendance to the appointment of God. Brethren, it is but go and waſh here. 1 Cor. 10.5.

Means 2. Know your diſobedience,Means 2. the breadth of it. Somethings Chriſtians ſee, and p. 152pray againſt them, and then all is well; but ſee the bredth of evill in your diſobedience. There is ſomething that doth oppoſe God in every lawfull thing, in whole or in part, (for fleſh is in it) or elſe you are blinded if you ſee it not. Oh therefore feel the breadth of evil in it; that being ſenſible of, and humbled under, and ſtriving againſt your continual diſobedience; every thought may be brought into ſubjection and obedience to Chriſt.