Subjection to Christ in all his ordinances and appointments the best means to preserve our liberty : together with a treatise of ineffectual hearing the word ... : with some remarkable passages of His life / by Thomas Shepard ...

A WHOLESOME CAVEAT For a time of LIBERTY.

2 CHRON. 12. 8.

Neverthelesse they shall be his servants, that they may know my service, and the service of the kingdoms of the Countrey.

THe greatest part of this Chapter is spent in setting down that famous War which Shishak King of Egypt made against Re∣hoboam King of Iudah.

The cause of this War in regard of Shishak is not set down; probable con∣jectures there be: Ieroboam probably might be treache∣rous, who having a party in Egypt, lest Rehoboam should grow too great, together with some other pretended wrongs, might awaken this Bear from his den; but in re∣gard of God, you may see the Reason set down, Vers. 2. Because they had transgressed against the Lord.

The time of this War is set down in the 1. Vers. When he had established the Kingdome by wholesome Lawes, e∣recting Gods worship, and countenancing godly men, 2 Chro. 11. 16, 17. which continued three years, and

strengthened himself by fortified places, and munition fit for war, as in the foregoing Chapter appears. Now when he had most peace and quiet, he and all Israel suddenly forsake the Lord, which was the fourth year; and in the fifth year comes Shishak, and with a mighty hoast wastes all before him untill he come to the chief City.

Now in Vers. the 5. and 6. is set down the repentance of the people with their Princes especially. Shemajah, who no doubt had spoke against their idolatrous courses before, takes his season when they were low and tamed, and tels them the true cause of their misery, Vers. 5. Ma∣ny sins there were in the Land, as Idolatty, and Whore∣doines, &c. yet the venom was, They had forsaken the Lord: Let the sin be what it will be, yet let it be such a one as men forsake the Lord by it, that's the provocation; hereupon they humble themselves, some effectually, some hypocritically, yet all outwardly, and say the Lord is righteous; they extenuate not their sin, they lay not the blame on man, no not on Shishak, but see the Lord, justi∣fie his proceedings, the Lord is righteous, we unrighte∣ous, although it were more heavy then it is.

Now in the 7. Vers. and in the words read is set down the mitigation of Gods plague, and the moderation of his chastisement, I will not pour out all my wrath, yet I think it not fit to shew perfect deliverance, I'le make them ser∣vants, to let them know, &c.

There are two parts in the words read.

1. The punishment or chastisement on Iudah for forsaking the Lord, and backsliding from him, which is hondage and privation of the liberty they had, they must be shi∣shaks servants.

2. The Lords end, it was very gracious, That they may know my service, &c.

For explication.

1. What is meant by service?

Answ. There are two things in service. 1. Govern∣ment. 2. Subjection: cheerfull obedience to that go∣vernemt. Both the Hebrew word, as also the nature of the thing it self hath these two.

God sets up his Government over a people, his people do or should subject cheefully to this government; By my service is therefore meant my government, and your sub∣jection wrought by me to this governmemt.

2. They shall know.

1. Not by the knowledge of the brain, for that they know now, but knowledge of experience, as it's said in Ezek. 6. ult. When I shall have made the Land desolate in all their habitations, they shall know that I am the Lord. Now what shall they know of it?

Answ. the difference betwe••n them, the sorrow of the one, the sweet of the other; the misery of the one, and blessednesse of the other; the bondage of the one, and the liberty of the other.

There might be many things observed from the words, but I note only the generall.

Obser. That when any people of God forsake the Lord, and cast off his government ••ver them, they provoke the Lord to put them under the bondage of another government. They that abuse Gods liberty must be under bondage; the Lord hath a Kingdome in this world most glorious; hence when men will not be under it, if they will not be ruled by him, they must be ruled by the whip; and if Christs laws can∣not bind, Christs chains must. Ier. 5. 19. And it shall come to passe when ye shall say, Where••ore doth the Lord all these things unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours. Psal, 107. 10, 11. Such as sit in darknesse and in the shadow of death, being ••ound in affliction and iron, because they rebelled against the words of God, and contemned the counsell of the most high. Ezek. 20. 24, 25. Because they had not executed my Iudge∣ments, but had despised my Statutes, and polluted my Sab∣baths, &c. Wherefore I gave them also statutes that were not good, and judgements, whereby they should not live, &c. Zach. 11. 15, 16. And the Lord said unto me, Take unto thee yet the instruments of a foolish Shepherd. Vers. 16. For lo I will raise up a shepherd in the land which shall not visit those that be cut off, nor seek the young one, nor heal that that is broken, nor feed that that standeth still, &c.

When people break convenant with God, and loath him, then saith the Lord, I'Ie not feed and then he sets o∣ver them Idol shepherds.

This is certain, when the soul will not subject it self to God, he goes about to subject God to him, nay to his lusts, Isa. 43. 24. Thou hast made me to serve with thy sins. For one of them must stoop, and a man would have the Lord be mercifull, patient, and pittifull to him, when he is in

league with his lusts, now this the Lord will not do: And hence, if he does not destroy him, he with-draws him∣self from serving of the creature, and hence other evils take hold of it, and bring it under. When Adam stood, and was for God, all creatures served him, and the riches of Gods goodnesse preserved him, the Lord communicated the sweet of his government or service to him: but when turned away from the right wayes of God: Now if the Lord should serve him by gover∣ning of him in goodnesse, he should serve a lust, and bow to the creature, nay to a lust, which is a viler thing, then for one creature to fall down and worship ano∣ther. Therefore now hence it comes to passe, because the Lord will not be a servant to any mans lust, there must be some other government that must seize upon them. Hence set all the Saints in the Churches with their faces subjected to the Lord, his good wil and righte∣ous wayes, and then his goodness shall flow down up∣on them in a through Christ, for otherwise we have nothing to do with good, but when we are set right for God. Hos. 2. 19. I will betroth thee unto me for ever, yea I will betroth thee unto me in righteousnesse, in judgement, in loving kindnesse and mercy, &c. The Lord will then command all creatures to be serviceable to his Church and people; Vers. 21, 22. But on the contrary misery must needs seiz upon the soul that doth cast off the go∣vernment of the Lord Jesus: Thus much for the gene∣rall explication of the point.

Now in particular. 1. What is this government or service of God?

2. What is the bondage he captivates his unto?

3. Why doth the Lord do thus?

Quest. 1. What is this government or service of God which being shaken off the Lord gives them over to bon∣dage?

Ans. There is a double government of the Lord over his people.

1. Internall or inward, of which our Saviour speaks, Luk. 17. 21. The kingdome of God (saith Christ) comes not by observation and outward pomp; For behold the kingdome of God is within you: And this is nothing else in generall, but when the Lord doth by his Spirit in the word of his grace cause the whole soul willing∣ly to submit and subject it self to the whole will of God

so far as it's made known to it; this is the inward king∣dom of God and government of Christ in the soul. Ro. 8▪ 14. So many as are led by the Spirit are the sons of God. Ps. 110. 2. The Lord shall send the rod of thy strength out of Zion, &c. 2. Cor. 10. 4. For the weapons of our warfare are not carnall, but mighty through God the pulling down of strong holds. Vers. 5. Bringing into captivity every thought to the obedience of Christ. There are mighty boisterous di∣stemp••rs, but the Lord when he comes in his Kingdome, to sit upon the royall throne of the hearts of his people, now they flie: and this is the inward Kingdom of Christ, like a poor Subject pardoned and received to favour, he is before the face of the Prince continually attending on him. Revel. 7. 14, 15. These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Vers. 15. Therefore are they before the throne of God, and serve him day and night in his Temple, &c. Now this is meant in part by Gods service in these dayes; do you think the Lord cared for thousands of Rams? no, but to walk humbly, Mica. 6. Did he care for Temple aud Ordi∣nances? no, but Isa. 1. 19. If he be willing and obedient, ye shall eat the good of the land. Neh. 9. 20. In those dayes hee gave them his good Spirit to instruct them.

2. Externall or outward, the end and instigation of which was to set up and help forward the inward; for externall Ordinances are nothing in themselves, mean things, but as they are appointed and sanctifi∣ed for this end, they are most glorious: and there∣fore Christ threatens the Jewes, Matth. 21. 43. That the Kingdome should be taken from them; what was that? Surely not inward, for that they had not, but the out∣ward and externall means called Gods kingdom; all these helps and means shall be taken from you, and all laid ruinous. Now this externall kingdom of Christ is dou∣ble.

1. The externall kingdome or government of God by his Church, in the administration an•• execution, and subjection to the blessed Ordinances of God, where∣in the power and Kingdome of Christ is seen, and thus, Dan. 2. 44, 45. Dan. 7. 27. It shall be given to the Saints of the most high, &c. Not to prophane herds of beasts, or cages of unclean birds, but to the Saints

of the most high, Whose kingdome is an everlasting king∣dome, and all the Princes of the world shall subject them∣selves to this kingdom of Christ.

This outward Kingdom Christ administreth amongst his people in this world: And this was part of the Lords government over his people herein, though various from our form now.

2. Of the Common-wealth, which may have divers forms, and had in the time of Israel; but it receiving its law from God, and governing for God, hence it was the government of God, and subjection hereunto was subje∣ction and service to God himself: And hence when the people cast off Samuel, 1 Sam 8. 7. They have not re∣jected thee but me, Rev. 11. 15. The kingdomes of the world are become the kingdomes of our Lord and of his Christ, and he shall reign for ever and ever. For although the Com∣mon-wealth of Israel was made up of the Church, and hence Iosephus cals it a Theocracy, where the Lord govern∣ed; and yet the same thing had divers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, formes and respects, and hence there was a diverse government then, and hence made diverse, 2 Chron. 19. 5, 8. Iehosaphat sets Iudges in the land throughout all the fenced Cities. Such is the wildnesse, boldness, & carelesness of mens hearts, that they do not only need lawes, but watchmen over them to see they be kept: and hence the Lord appointed some chief, some Judges in every City, and also some in every Village, as by proportion may be gathered, Exod. 18. e∣very ten men had one over them.

Now this was the blessed wisdome of God to put all into sweet subordination one unto another for himself.

1. Every one professing his name is made for God, for Christ, as Lord of Lords, unto whom every knee must bow, and inwardly subject.

2. Hence the Lord (it being not good to leave man to himself) erects a Kingdome of the Church with his own power, and authority, and government in it for that end.

3. This being poor shiftlesse against inward and outward revenge, hence the Lords sets up Kingdoms of the world, which either rule for this end of these ends or not, if they do not, they are to answer it, and shall one days to Christ, whom God hath made head over all things to the Church. Eph. 1. 22. If they do, then their government, judgement and kingdome is the Lords in a speciall man∣ner:

and hence break the yoak of subjection to any one of these, you cast off Christ, the Lords government and service; and being so linked together, in truth if you break one you break all, and this will provoke the Lord to make you kisse the clink, and to put your necks under iron bondage that refuse subjection to him.

Quest. 2. What is that bondage or other government to which the Lord gives over his people when they have cast off his government, this will provoke the Lord if the Lord be cast off, and the casting off the government of Christ will bring the most famous Kingdoms, Churches and Families into bondage; you will say what is this bondage? when is it that the Lord takes his season for the execution of it?

A. 1. The Lord takes his own times to do it, these were a 12. moneth before the Lord sent Shishak: Here he was more quick. Nebuchadnezza•• comes at last, and many years 'tis before the Lord doth it.

2. The Lord is various in working, as he is wonder∣full and hath divers wayes or means of bondage, he hath more prisons and chaines than one.

First, sometimes the Lord opens the door of a King∣dom or State, for the inrode of some forraign, or it may be barbarous Enemy, breaking in sometime by power, com∣ming in sometime by craft, and then ruling like Lions, which the Lord makes to vex and prick the people of God; thus here their lives were spared, but liberties lost. Thus Iudg. 2. 13, 14. They forsook the Lord, and served Ba∣al and Ashtaroth. And in vers. 14. The anger of the Lord waxed hot against Israel, and he dilivered them into the hands of spoylers that spoyled them. Ver. 15 Whithersoe∣ver they went out, the hand of the Lord was against them for evill. And this the Lord doth many ••imes suddenly, that one would never think that ever the Lord should be so sudden; the Lord can be as quick to punish, as man to sin, and that unexpectedly. Eccl, 9. 12. Man knows 〈◊〉〈◊〉 his time but are taken like fish in an evill net suddenly, Lam. 4. 12. The kingdomes of the earth, and all the inhabitants of the world would not have beleeved, Judg. 5. 8. They set up new gods, and war was in the gate.

••. Sometimes the Lord turns the edge of that lawfull authority God hath set over them against themselves, to be a heavy scourge from God upon them: Thus it was with Israel in Egypt, Exod. 1. 8, 9. there arose a King

which knew not Ioseph, and it's said then they were op∣pressed. Thus Ieroboam whom the ten Tribes chose, Hos. 5. 11. he oppressed the people he will be in novating, and this becomes their oppression: Thus the people under the reign of degenerate Solomon (though their complaint might be in part unjust.) Such is the ve∣nome of sin an unsubduednesse to the Kingdom God, that the Lord turns light into darknesse, and makes an aking head matter of sorrow to all the state and bo∣dy of people. Eccles. 10. 16. Wo to thee, O Land, when thy King is a child. And one man shall do a world of hurt, one Shebna or Amaziah, and this the Lord doth in justice many times for casting off his government.

3. Sometimes the Lord gives a people up into the hands of one another to be mutuall oppressors of each other, that a man neighbour shall be his oppressor. Zach. 11. 9 I will pitty no more the inhabitaents of the, land, I will deliver them every one into his neighbours hands. I will feed you no more, that which dyeth let it dye, & that which is cut off let it be cut off, and let the rest eat every one the flesh of a∣nother. Sometimes the Lord is pleased to send marvellous straits into a place, that men are forced to imbondage themselves sometimes by words as bitter as death, as sharp as arrows; the Lord is pleased for the forsaking of his righteous wayes to make a mans self rip his own bo∣wels, the father against the childe, the master shall be a scourage to the servant, and the servant shall be a scourge to his master, weary him of his lffe, the government of the Lord in a mans heart or family being cast off, Mic. 7. 4, 5. Trust not in a friend: No greater bondage in the world then for men professing the Lord, to be desperate∣ly set one against another.

4. By taking from a people all that righteous power of government the Lord hath set over them, when a peo∣ple despising the Lord and inward government first (for there all begins) and so not prizing what they have, nor praying for them, nor subjecting to them, the Lord here∣upon sends some sicknesse, or some other evill, that they are either suddenly taken away, or gradually, and when they are gone, all sink, or else such crosse carriages, that as Moses said, so say they, I cannot bear this people. Thus Iudges 21. 25. Men did what was right in their own eyes when there was no King in Israel. No State so misera∣ble as an Anarchie, when every one is a slave, because

every one will be a Master. Thus, Isa. 3. 1, 2. 6. Be a ru∣ler to us. No, I'le not undertake to rule. So, 2 Chro. 15. 3. 5. when without a teaching Priest, then no peace at all, men will not be under government of them, you shall not have them, they shall rest in peace, and you shall then know the want of them.

5. By giving them over to Satans, and their own hearts lusts, that seeing they will not serve the Lord, they shall serve their lusts and their sins, that now the Lord he hath left off chastising of men, and conscience shall check no more, prosper, saith the Lord, & go on in thy sin, Psal. 81. 12. So I gave them up to their own hearts lusts, and they walked after their own counsels. Rev. 22. 11. Let him that is filthy be filthy still.

When the Lord shall give a man over to Satan, not on∣ly to window him, to let out the chaffe, and so to make the grain the purer, or to buffet them as he did Paul, but to insnare them, and hold them, that he shall not only tempt, but his temptations shall take, and not onely take, but holds, 2 Tim. 2. ult. Who are taken captive by him at his will; taken alive as a snare doth, that now a man is beyond the reach of all means, only perad∣venture God may give repentance, Isa. 1. 5. Why should ye be stricken any more? ye wi•••• revolt yet more and more. The Lord leaves smiting, and sayes, Go on and prosper in thy sinne: and which is the worst of all, Satan shall so blinde him and harden him, fill him with pride, passion, lying, hatred of Gods people, cavilling against the Lords wayes of grace, slighting of his betters despising of wholesome counsell from his dearest friends, that he knows not that gray hairs are upon him. And after this when God hath cast out, in may be the Church doth also, a most fearfull bondage that the Lord gives such a foul o∣ver unto.

There are two reasons of this point, which I collect on∣ly from the story in this Chapter.

Reason▪ 1. Inregard of the righteous Judgement of God. It's just and equall that he that will not be ruled by this blessed Lord Jesus, he should be ruled by his lusts; he that will ••ot be in subjection to a mercifull Christ, he should be in bondage to unmercifull men: this an humbled heart will acknowledge, as these do here, Vers. 6. they acknowledged the Lord to be righteous: Man being fallen it had been righteous with

God to have left all men as the Angels that fell in chains of darknesse for ever▪ But among his Church and peo∣ple the Lord sends the Gospel to proclaim liberty, and with it sends Christ with his Spirit, to come to the prison-doores of poor sinners, to give repentance as well as re∣mission of sins, and now if they will not come out of their bondage, accept of the Lords liberty, 'tis exceeding righteous to deal with them as we do with prisone••s con∣demned to die; if the Prince comes to the prison-doores, and sayes, I am come to give thee thy life, nay and here is pardon; nay favour, and to pull off thy chaines also, now if he saies no, I had rather be in prison; every one will say it is just; and as it was in the year of Jubile he that would not go free was to be a bondman for ever. 'Tis very righteous to give men their own choyce, 'tis no wrong to let them have their own will: if indeed the laws of Christ were Draco's lawes, hard and heavy, there were something to object, but they are most sweet, and for which of all other blessings men have cause to blesse him, Psal. 147. ult.

Reason 2. In regard of the mercy or mercifull wis∣dom of the Lord towards his Church and people, especi∣ally his peculiar ones, that hereby they keep the closer to the Lord, set a higher price upon the rules and govern∣ment of the Lord, love his kingdome the more, and the liberties thereof, and use them better when they have them again, so here, that they may know my service, &c.

[ 1] 1. How sweet it is, Experience we say is the Mistress of fools; such is the foolishness of mens hearts that men are many times never truly taught a truth till they are taught it by sense, Prov. 5. 11. and thou mourn at last when thy flesh is consumed; tell a man of all the glory of the Saints, they never understand it till they feel it, tell men of the woe of their wayes; they will not believe it till they see it, Psal. 32. 9. Be not as the horse or mule that hath no understanding, whose mouth must be held in with bit and bridle. Hosea 10. 11. Ephraim is like an Heifer that is taught. Like untamed Horses that will cast their rider, unlesse they be held under and backt, and then they are gentle, so 'tis here; and truly 'tis long before a man can learn the sweet of Christs government: hence Israel must be long in Egyptian bondage, and many long miseries, so that if there be either justice or mercy in the Lord he will do this, and this point shall be true.

Vse. 1. Hence then see that the greatest liberty and sweetest liberty is to be under the government of Christ Jesus, although men do not think so: hence the Lord tells them here they shall know my service, they might have replyed we do know it. No, till they be in bonds they know it not, nor cannot learn it. So 'tis now; and hence let men observe whiles they live loosly, and are guided by their own wisdome, for their own ends, ac∣cording to their own will, at peradventures, at rovers, as they please, they do think this liberty very sweet; and 'tis better than to be curb'd in: But let the Lord strike an arrow in the heart of these wilde bucks, that have broke park and pale, send affliction, and an Iron yoke of sorrow upon them, or distresse of conscience, if there be any sense and feeling left, they will bemoan themselves, and say, I did think my liberty sweet, but now I see 'tis bitter in a sinfull way: and the Lords way was most sweet, by their own confession. Hence Psal. 2. 3. Let us break their bands, &c. But Oh now hence learn this truth, and di∣gest it throughly, that the greatest liberty lies here: do not in thy judgement think Christian liberty lies, in being freed from the law as a rule of obedience in respect of the matter of it to be done, nor in thy practice; but know, though thou didst meet with a thousand Sorrows with it and griefs, yet 'tis sweet. Christs yoke, (Mat. 11. 30.) is easie, and his burthen light. What? When not a hole to hide his head in, when a reproach of men, a worm and no man, when he bore the Fathers wrath? Yes, when he was meek under it, (not mine but thy will be done) it was then most sweet, 1 Kings 9. 21, 22. To be a servant to Solomon is no bondage, Psalm, 119. 32. I will run, when thou shalt inlarge my heart.

Vse 2. Hence see the reason why the Lord hath de∣prived his Churches of their liberty, and his government over them at sundry times, and hath put them under Iron yokes, and bonds, and sore pressures, the reason is shewn, they have either openly or more secretly cast off the go∣vernment of the Lord, here hath been the very wound the aile of all Churches famous and glorious, Psal. 81. 14. Oh that they had hearkened, I should then soon have sub∣dued their enemies. The cause is not so hard to find to a discerning spirit who is privy in any measure to the coun∣sels of God, 1 King. 9. 8, 9. Solomon hath a promise that the Lords eyes and heart shall be to his people which are un∣der

him: but if once they slip the Coller, then wo; and why? Because they forsook the Lord that brought them out of Egypt, they had liberty, but they cast it off.

What do you think was the moving cause of all those bloody persecutions, when the blood of dogs was more precious then of Christian Churches? were not they godly? yes, I do not doubt of it: but as it was here, though humbled they must be in bondage, because they had cast off the government of the Lord Jesus. And hence in the Apostles time evill times were come, sad apostasies from the truth, and because it was long be∣fore they were low enough. And hence, Revel. 6. till the 〈…〉〈…〉 was opened; no crying, as it was with Israel in bondage, no prayer to purpose, and because the Lord saw they would abuse all liberties if they had them. And hence in Constantines time, when peace came in, con∣tention came with it, and so abused all, that their peace was their poyson. And hence in the primitive Churches, they began to cast off the government of the Lord Jesus, murmurings there were, hence came persecution; but they were a precious people, and made blessed use of it. And the Lord couples their chief persecution with their rest. And 'tis said, Acts 9. 31. Then had the Churches rest, &c.

And what do you think of the reason of the long reign of Antichrist, exalting himself above God and all that's called God, bringing the Church under the heaviest bondage for body and soul that ever the earth saw? Men did not love the truth, either speculative to guide their minds, or practicall to rule their wills; and hence left to this day.

What is the cause of Bleeding Germanies wo? Oh poor Germany! Whence the Gospell first brake out in its full strength, that now 'tis a field of blood, that men in woods like satyres are afraid of men, and men in Cities glad to eat the intrailes of Beasts, and sometimes the flesh of their own babes to preserve their lives. What was there no evill, but the common condition of the Church to be un∣der the crosse? ask them, they cannot tell what ailes them, but curse the Emperour and Swedes, &c.

Oh think of it with sorrow in secret for them that know it not themselves, they have secretly, I say, secretly cast off the government of a mercifull Christ, and hence are under the hand of unmerci∣full men.

What is the cause in our native Countrey, not∣withstanding all prayers and tears no diliverance? truly men do not know it but the Lord sees it, they know not how to use their liberty.

And for our selves, what shall I say, I cannot but blesse God and wonder to see how 'tis with many, and rejoyce to see many precious holy ones, to whom one day in Gods Court is sweeter than a thousand elsewhere: but I must professe and cannot but mourn for others, men that were eminent under bondage, but never worse then here; as if the Lord should say, Look here by your eminent ones; look, and fear, and mourn you Ministers of my house; here be the people you had thought had been converted, and that of all others such a one would never a fallen so; one an opinion takes him, another a lot, another loose company, another his lust, another gowes proud, another fierce, another murmuring: what should I name all? Oh that my words might be healing, &c.

Vse 3. Hence see what will become of us that are now under the government of the Lord; if ever we cast it off, either inward, or outward, or both. We are not dearer to him then his people Israel here, nay Iudah. When old Israel the great and numerous tribes of Israel had set up calves, little Iudah and Benjamin received the Priests, and yet they fell and were in bondage. I know we are not yet in bondage; yet it is not more unseasona∣ble to speak now then for the Lord to Solomon, 1 King 9. 1

Quest. But there being much unsubduedness in the hearts of the best, how shall one know when there be such sins for which the Lord will cast from under his govern∣ment?

Answer 1. When men do not loath their own hearts for the unprofitablenesse, but loath Gods ordinances secretly, and grow weary of them as of their bur∣dens,

because of the unprofitablenesse of them. When a people find not that speciall good by them which re∣compenseth all losses, and so prize them, but lay blame on them, because unfruitfull to them, Malachie 3. 13. He speaks to a people got out of Captivity, Your words have been stout against me, no say they, 'Tis in vain to serve the Lord, what profit is there in this? you must conceive they had many losses, were very poor, as vers. 11. a temptati∣on which a proud heart cannot indure above any, here is now no profit in mourning, fasting &c. and Gods own people began to think so: and hence, Vers. 16. Then they spake often one to another, there was good effect of his Ser∣mon: now what follows? Chapter 4. 1. Hence the wick∣ed shall come and cut off Branch and Root in Antiochus time, there is a burning day a comming, that shall burn down house, root and branch! and hence, Matthew ••1. 43. The kingdome shall be given to them that bring forth fruit. You will say, we do; No thy own mouth shall condemn thee, you do not, you find no good by all the ordinan∣ces of God, and hence come those Questions: what war∣rant for such an ordinance? the bottome is, they never felt good of it, and hence grow weary of it: well if it be your burthen, the Lord will ease you of it.

[ 2] 2. When you see men (professing the fear of God) mutually naturally contentious, and continuing so: I say, contentious with Saints which they say they love, & w^ch they are by covenant bound to love, either from some con∣ceived wrong, and hence cannot forgive as Christ doth them; or from a prejudicate groundlesse opinion, they care not for me, nor I for them; or from a spirit of scorn∣full Censoriousnesse, what are such and such? or because distasted, because of some reproof in their sin; or by some opinion, or by some worldly conveniency, or laying out lots, or restraint of some liberty, &c. or because of some sin: Now can sit and censure; and I say, when this is mutual; for a godly man may be contended with, but he prayes and mourns and pitties, unlesse it be at some time; but when it shall continually abide so fierce and implaca∣ble Eccles. 7. 9. Anger resteth in the bosome of fools; when a man shall be glad of an occasion of difference, that so he may depart and have something to quiet conscience for breach of Covenant, that there can be no healing, but Bellies of pigs are more dear then bowels of Saints, and when quiet, upon the least occasion apt to p••ck holes

and quarrel. Now it's time for the Lord to give over to another government. Zach. 11. 14, 15. When Brother∣hood is broken, then an Idol-shepheard is set up. Exodus 2. Moses was sent to deliver Israel, but he finds two Hebrews oppressed striving, and must not be checkt neither, well then fare-well deliverance if you be of that spirit; you shall love one another better if ever the Lord doth that for you. It hath been the wisdome of some Princes, when their subjects have been at Civill wars, to call them forth to a common enemy, and there they can agree. Oh brethren, there is no sin like this, and yet none so slighted. You shall know what it is either by being yoked under enemies or sins. The first of these breaking bonds of union to Christ, the other with his members.

Vse 4. Hence see the reason why many men are deli∣vered up to the bondage of their own lusts, the most sad bondage and power of Satan, who have seemed to be delivered from it; truly they have cast off the government of the Lord. Men wonder why in this Countrey men are more vile then ever they were, men that gave great hopes; the reason is this, they have seemed to be under Christs government, but secretly cast it off: And hence filthy and vile lusts are their Apparitors and Purse∣vants, &c.

Objection▪ The Saints feel a bondage, how shall one know the difference?

Answer. The first and greatest inthralment is, when Satan and sin so rule as that they know them not, this is lamentable, that like those, Iohn 8. 33. when Christ told them, if they continued in the truth it should make them free, they would not believe that ever they were in bondage: so here a man thinks himself free when he is a slave, thus Psalm. 81. 13. God gave them up to their own hearts lusts, and they were led by their own Councels. The Saints may be much carried away by the power of Satans temptations, but never so far as to think their bondage is their free∣dome, and to have reasons and arguments prevailing a∣gainst the good wayes of Gods grace, and to have reasons to maintain their sinfull courses, and that is in such as have wit, and parts, and knowledge, which through the righ∣teous judgement of God are le••t so far to abuse it, as to make use of it to maintain their sin-full lusts.

2. When men if they see their bondage yet have no heart to come out of it, in using all means for that end.

When the will is in captivity, no captivity like it, no gal∣ly-slave like it: A childe of God hath a bondage and is led into captivity, but Oh miserable man he cries; but these, Prov. 17. 10. have a price in their hand, but no heart to make use of it, Ezra. 1. 5. So many whose hearts the Lordo stirred, they gat up to go to Ierusalem: But the Lord never stirs the hearts of these poor creatures: they know and fear, yet have no heart to get out of that condition, nay rather willingly are so. They sell themselves to their lusts, and sins, and Satan: here is (saith Satan) this gain, neglect prayer for it, tell a lye for it, break Covenant for it, lose thy peace for it: here is this honour and credit, look big on it: here is this estate, carry thy countenance high, and thus apparrel thy self with these trappings, walk thus with thy boots French-like: here is this pleasure and mirth, keep thou this company, loose thy heart, neg∣lect thy God, give thy self over to it: here is this ease, de∣ferre thy repentance, be cold in prayer, neglect thy fami∣ly; and a man sels himself to his lust, pleasures and ho∣nours; thou art thus provok't, and therefore now thou must fret, and murmur, and rage, and hold thy own, and so ease thy heart, thus men set themselves to sale wil∣lingly.

3. When men have some heart to come out of it, but the Lord leaves men to an indifferency, and consequently to apostasie, as it was with Agrippa almost perswaded, and like the Israelites that refused to go into the good land, Numbers 14. And hereupon the Lord was wroth, and said they should not, but they repented and would fain have had some pitty shewed in regard of their mise∣ry, but their enemies felt upon them and destroyed them: all the plea of the Arminians is for this, which is nothing else but mens misery. Luke 14. those that were invited made their excuses and said, I must needs go and see it: But found no necessity to come to Christ. Now the Saints the Lord never leaves them to a spirit of indifferency, but keeps them in a spirit of necessity. I must come out of this miserable condition, saith the poor soul, they say not, flesh is weak, but I must have help. Psalm. 110. because 'tis the day of the Lords power, they must not rest contented without help; and if the Lord delayes them and hears not, they will follow the Lord so much the harder.

4. If they have any resolution to come out, and think it must not be thus, and purpose never to live thus again▪

yet notwithstanding all their purposes and resolutions, they fall again, and never get any reall conquest, their un••anied hearts and wills are never a whit more subdu∣ed. Isaiah 63. 7, 8. For he said, Surely they are my people, children that will not lie. So he was their Saviour, but they soon rebelled, and vexed his holy Spirit: their wills were never subdued. But now the Saints either the Lord preserves them from such falls and Apostasies: Or if they do depart from the Lord by reason of the prevai∣ling power of any temptation, they ever get reall con∣quest by their fall, their sinfull corruption thereby gets its deadly wound. Rom. 11. 10. Their backs are not al∣waies bowed down, but the Lord raiseth their bowed-down spirits, Psalm 145. 14. and upholdeth their spirits for them when they think they shall one day fall by the hand of such Saul-like sins and distempers. A carnall heart may carry a fair profession, and be in subjection to Christ for a time, but his back stands alwaies bowed down under his profession, is is his berthen, and hence at last he casts it off as a man doth his wearisome burden▪ but on the contrary, a child of God being indeed weary of his sin, and carrying that up and down with him as his burden, with his soul bowed down in the sense of his own vilenesse, by this means, through the help of Christ, at last he comes to get reall conquest over his sin, and cast it off.

5. When the Lord in this case lets them alone with∣out [ 5] inward or outward troubles, this is a fearfull signe. Hosea 4. 17. Ephraim is joyned to his Idols, let him alone, the Lord will take no more pains with them, he is wea∣ried out with striving. Isaiah 1. 5. Why should ye be stricken? ye will revolt yet more and more; when the Lord sees men the worse for his mercifull corrections, he deals like parents that have striven long with their chil∣dren, and can do no good on them, they then resolve to let them take their own course, and will own them no longer to be of their family: the Lord never deals thus long with his; but if their sinne will not waste by words, the Lord will then try what chaines will do, and now they shall finde good, now they shall remember their backslidings and apostasies from God, and their impe∣ni••ency in sin, in secret sins, especially in the dayes of their peace and prosperity; now the Lord will make sinne as bitter as ever it was sweet. Oh consider this

you that are prosperous, and because the Lord is good to you, therefore you think the Lord likes well of your wayes. No greater plague then for the Lord to give a man peace in his sinne, or if the Lord begins to afflict thee in thy name, on estate begin to be blasted, and thou canst see Gods hand on thee, and knowest it, and yet thou remainest unhumbled, this is a signe thou art under the bondage of thy sin.

Vse 5. For examination, whether we do, or when a people do cast off the government of the Lord and de∣stroy his kingdome? it's needfull to know the sin, that we may prevent the misery; and 'tis certain, let New-England be watchfull, and make sure here, to advance the Prince of peace, and to keep the right and government in his hand, and you shall have the blessing of God and his Ordinances, peace and mercy in your times, and continued to your children; for his kingdome is an ever∣lasting kingdome, and of the encrease of his kingdome there is no end. and on the contrary, if New-England cast off the government from over them▪ and refuse his service, the Lord will then take the kingdome from you, and you shall then know the want of what now ye enjoy. Now because Christs government or

Kingdome is

• 1. Inward.
• 2. Outward
  • in Church.
  • in State.

I shall let you know 1. when the inward kingdome of Christ is set up, and when 'tis razed down, which I shall do by giving you a briefe view of the nature of it, and wherein it confists, and so you may the better Judge of your own hearts in this particular. As Satan hath an inward kingdome in the hearts of those that are with∣out, so the Lord Jesus hath an inward kingdome in the hearts of all his Saints. Col. 1. 13. Blessed be god (saith the Apostle) which hath translated us from darknesse to light, and from the power of Satan into the kingdome of his dear sonne, which is very spirituall, little seen, a man may be under all outward government, and yet naught here; and therefore attend: this inward kingdome therefore consists in four things, or when the whole soul submits it self to God in these four particulars.

[ 1] 1. When the whole soul gives entertainment unto the Lord himself to come into it: for if a people shall say they are under such a government, and yet will not admit

the Prince himself to come amongst them, but keep him out of the kingdome, they cast of his government and his kingdome.

2. When the whole soul closeth with the whole will [ 2] of the Lord; for if a people shall receive a ••••nce amongst them, but he shall make 〈◊〉〈◊〉 wholsome Laws to governe them but will be led by their own wills and lusts, they pull down his kingdome.

3. When the whole soul thus closeth with the will of [ 3] Christ by vertue of the power and Spirit of Christ: for if a people submit to the will of their Prince, but 'tis not by vertue of his authority over them, command of them, and helps he hath given them for that end, but it is by reason of some forreign power, that underhand encou∣rageth them to yield, this is poor subjection.

4. When the soul thus submits to Christ's will for the [ 4] Lords ends, denying its own wisedome or will, and is led by the Lord to his end: for if a people shall submit to their Prince, but 'tis to set up other princes, he is cast off from his throne. When a man shall serve God, and be under his government because it is profitable or ho∣nourable, it suits his own end, this is poor service in the Lords account.

1. I say then, the soul is under the inward kingdome [ 1] or goverment of Christ, when the whole soul gives en∣tertainment to the Lord of Lords, the Lord himself with all his traine, in and by the Gospell of grace, the royall sword and Scepter of Christs kingdome; for when Christ himself is thus received, the kingdome of God is come to that soul, and entred into that heart; and hence Mark 1. 14, 15. the Gospel is called the Gospel of the kingdome, and when Iohn and Christ preached beleive and repent, for the kingdome of God is at hand. Under which word is comprehended much, but principally Christ Jesus ready to enter the souls of his people; and hence Iohn preach∣ed Christ. Now 'tis said, those that were effectually wrought upon, Matt. 11. 12 that the kingdome of heaven did suffer violence, and the violent take it by force; so that the kingdome of God is come into the hearts of all the elect of God, when the soul uses a holy violence, and the Lord do's draw the heart to an entertainment of the Lord himself; Many difficulties there be between them and Christ, and yet they break through all.

This is the condition of all men by nature, they are

strangers to Christ, and live without God and Christ in the world, and Christ from them, and so Satan takes pos∣session, and rules them, and so men are under the king∣dome of darknesse, so that the devill himself possesses eve∣ry naturall man, as the Apostle speaks, he worketh in the children of disobedience, to run on so, and remain so. Now the Gospel of the kingdom••, and the meanes to advance Christ in his kingdome, makes a free offer of Christ him∣s••lf; indeed it offers pardon, grace, mercy, life, glory, but all these are in Christ himself, and we possesse them by possessing and receiving of Christ himself; as a poor wo∣man hath all the wealth of the man by entertaining of the man. So that the Gospell firstly and primarily offers Christ himself, and faith doth pitch on Christ himself, and doth open those everlasting doores, that the King of glory may come in, John 1. 12. 'tis said, So many as received him, he gave power to be the sons of God, 1 John 5. 12. He that hath the Son, hath Life; so that now let a man refuse or reject the Lord himself as he is thus offered in the Gospel, he does refuse the kingdome of the Lord, and does re∣fuse to be under the power of the Lord. True, it may be said the kingdom of God hath been nigh to him, when Christ is offered in the Gospell, and God sayes as it were nothing shall please me so mu••h as this, if thou dost re∣ceive me. Luke 10. Go and preach to these and these Cities, and if they will not receive you, shake off the dust of your fe••t, and let them know the Kingdome of God hath been nigh to them; then Christ comes into the soul when the whole soul takes the Lord for himself, Christ, and all that Christ hath, Christ in a pardon, and Christ in a promise: at that very day the Lord gave the heart to receive him, then is the kingdome of God come in that heart, and with him all, life, peace, joy, and glory, God, Spirit, and all.

Now the whole soul receives him, when 1. The mind sees him in the glory of his grace▪ that though it had low, mean thoughts of Christ before, for which it mourns; yet the rising of this glorious Sun upon him, he esteems all things losse for him that he may win Christ, and be found in Christ, I in him, and He in me, in Vocation: and not having my own righteousnesse, in justification: And to feel the life of Christ and death also, in sanctification: And to attain to the re∣surrection of the dead, in glorification: and now nothing is dear to the soul but Christ.—2. When the will, after the soul hath had some hopes the Lord may look towards

it in his grace, and having had many heart-breaking tears before the Lord, the Lord is now pleased by the glad ti∣dings of the Gospell to give the will power not only to re∣ceive and entertain the Lord, but gladly to receive him. The soul wonders that ever the Lord should bow down to him, and offer mercy to him; and when as together with this, by the sweet ••avour of his Grace that he doth let into the heart, the soul doth receive the Lord with most dear imbracings into his soul, that now there is none like to the Lord. Cant. 1. 3. Thy name is like an 〈◊〉〈◊〉 poured out, where the very feet of the messengers of glad tidings are beautifull: But the Lord himself is the only crown and Joy of the soul, when the least look of love to a castaway is more sweet than kingdomes, ay and much more, that's love it self. Isaiah 52 9. B••••ak forth into joy, sing together ye waste pla••••s of Jerusalem; for the Lord hath comforted his people. When kings shall stop their mouths as vile in themselves, and not able to set forth that glory they never heard of before, and the soul for Joy sells away all to buy this pearl, that it sayes with David, How do I love thy Law! Now beloved when the soul does thus receive the Lord, the kingdome of God is come to that soul; and theref••re try and examin, is it thus with you? or hath the Lord begun to deal thus with thee, to give himself, the glory of Angels, the wonder∣ment of heaven, the mighty God of heaven, to come to thy heart? thou art then under the government of the kingdome of God. But now on the contrary, if thou canst be content to receive the ordinances of Christ, or the con∣solations of Christ, or some of the commands of Christ, and that is all, and the Lord never gave thee a heart to close with Christ himself, it's a strange thing to thee, that which is the main thing, the Diamond in the Ring of the Gospel; thou art yet far enough off from the kingdome of God; I dare not say, not think for all the world, that ever the kingdome of God came to thy heart. Again, if you have received Christ, but not with thy whole soul: that now the offer, promises, blood, life, grace, glory in the Gospell, are grown common things to thee; that the Lord never sent thee home wondering at the glory of Gods grace to a poor wretch, never yet said'st, Blessed is he that commeth in the name of the Lord•• ••he Lord never yet lay next thy heart, or if thou hast had some liking, and some love and affections in pangs; yet the Lord is not on∣ly

precious, and exceeding dear in thy heart, thy heart breaks not for grief that thou hast so much slighted him, so little born him of thy heart; It is a sign that the Lord hath begun to reveal himself to thy soul, when he gives thee a heart to mourn for thy standing our against him, but this never came to thy soul.

Certainly, here is the wound of many men: The Go∣spell of God never hath its proper effect, till the Lord help thee to give thy whole heart thus to a Saviour, to a God, to the Prince of peace; and till this is done, the Gospel is ineffectuall, it doth nothing. It was a sweet prayer of him, Make thy Son dear, very dear, exceeding dear, only dear and precious, or not at all; If thou hadst a thousand hearts, it was too little for Christ to love him, and do'st grudge him one? when thou hast imparted thy heart, and esteem to thy lusts and creature, do'st thou love the Lord with part of thy heart? but a vile lust, a poor creature must have a share, and the remnant will serve Christ, is he not the onely pearl of thy heart, to give him daily communion, know this thou art a stranger to. Hear ye despisers, and wonder, and perish, God will work a work in your dayes. What is that? the infinit God cannot express as it were the wrath that shall come against such a soul, nor I cannot expresse the wrath that shall come upon such a despiser of the Lord Jesus. Give him all thy heart or none: if thou hast the Lord, thou hast his whole heart▪ if he had a thousand lives, he would have laid them all down for thee. He poured out his bloud for every one of his, but for the present thou art out of the Kingdom of God to this day.

[ 2] 2. When the whole soul closeth with the whole will of Christ, having thus received him, for if a Prince be come, and people will not be ruled by him, nor any laws that he makes, though never so good, but what they list, the Kingdome is cast off; For, beloved, there is a marvel∣lous common deceit in mens hearts, they would not for all the world but have Christ; ay, but the will of Christ is neglected, that is a clog, and the burden of the Lord of Hosts; Christ is sweet and his will is 〈◊〉〈◊〉, Christ is precious, and his will is vile. Why do you make him a King, and ye will make lawes for Christ, and you will rule Christ, and his will shall not stand? here is no King; Such kind of idle Libertines were in the Apostles time, 1 Ioh. 1. 6. If we say we have fellow∣ship

with him, and walk in darkness, we lie, and there is no truth in us: But now when the whole soul does submit to the whole will of the Lord, now his Kingdome is come indeed, when his will is thus sweet, Dan. 7. 27. His Kingdome is an everlasting Kingdome, and all nations shall serve him: and his servants ye are whom ye obey, whether Christ, the devill, or your own hearts.

Now the whole wil of Christ is 1. Directing. 2. Correctin.

Now when the soul submits to both, then Christ rules in his Kingdome; sometime you meet with Christs di∣recting will; now this is mens frame, naturally they will not see it, they will not come to the light, Iohn 3. ••0. they are led by their own counsell, and will not regard the light and counsell of God in his word; they will quarrell with the light when it is crosse to their ends, gain, ho∣nour and the like; men have high thoughts against the Lord Jesus, 2 Cor. 10. 5. Casting down imaginations, and every high thought that exalteth it self against the knowledge of God. And again, if men do see it, yet like the devill that has much light, they do not love it, nor out of love (not unlesse it be out of fear) subject to it▪ like Balaam that had no love to Gods command, but onely was acted by fear and constraint; now when the soul continues thus, it casts off Christs Kingdom; but if the whole soul first comes to the light, though it sees little, sets the whole will of Christ before it, Psal. 18. 22. saith David; I have kept the wayes of the Lord, and have not wickedly departed from my God: and though it hath had many quarrellings against the truth of God, yet now it hath not, nor dares not, but sayes, Lord, teach me; the Lord gives them hearts to lye down at the feet of any man that shall shew them any thing that is amisse in them, and they say with David, Lord, search me, and try me: I have many crooked wayes, and therefore, good Lord, find them out, and therefore come to the Lord for that end; and though there be some∣thing in them that is desperately contrary to the good wil of God, yet there is an inward man that does delight in the law of God, and when the Lord is pleased to give them an heart to submit to the will of God; Oh the soul doth wonder at the Lord, that the Lord should shew him any thing, and help him against temptations; and though there be a great deal of wearinesse in the wayes of God, yet there is a spirit within him, that it is indeed heaven it self to him to be in the ordinances of God; now ye stoop

to the directing will of Christ, when this is thy way, though thou goest oft out of it, yet comest in it again, as sin is a wicked mans way, although he goeth a thousand times out of it.

Now for the other, the correcting will of Christ; The L. hath strong trials: Now here subjection to Christ is requi∣red as well as to the directing will of Christ; then the soul submits to this will when the mind objects not, char∣ges not God with folly, as Eli, 1 Sam. 3. 18. It is the Lord, let him do what seemeth him good; And likewise the will, though it hath had many sad bouts, yet this is his frame in the Conclusion, that the wil of Christ is better than every thing else, the wil of Christ is alone sweet to him. Isa. 38. saith Hezekiah, Good is the wil of the Lord, & so Lam. 3. It's good for a man to bear the yoke in his youth, and to turn his cheeks to him that smites him; Nay when there is spiritual evils on the soul, as was on Christ himself, spiritual deser∣tions, nothing but bitterness & sorrow; yet the soul saith, as Christ did, Not my will, but thine be done, Father save me from this hour, yet Father glorifie thy self, and so the soul does humbly submit it self to the Lord; though the Lord should never pitty it, yet it will lye down at the feet of the Lord, now is Gods Kingdome come.

But if the soul wil have Christ, and yet cast off the wil of Christ, 1. Either in his judgement, that the law of God as given by Christ, should be no rule to a Christian; suppose you were in England, and were there prest to bow before an Altar, or Image; what shall lead you, if that Gods will and law must not be your rule? The Lord will one day make you know his blessed will, in that bles∣sed law of his, that ye shall never find peace to the end of the world, except the Lord do help ye thus to walk. A∣gain, when men cannot endure the wil of Christ, cannot ē∣dure exho••tations, what doth the man mean to exhort us thus? I tell thee, there goeth forth power with the exhor∣ta••ions of Christ. I say, take heed of casting off the will of Christ here; and so when men in their practice shall quar∣rel against any of Gods truths, and are loath to see it, or if they do, yet not love dearly every truth of God, but it's a burden to them; especially if it crosse their own ends and gain, they will not see it to be a truth, lest they should be convinced, and turn ro the rule of it; if the will and ordinances of Christ be a burden to a man, and a man is not weary of his wearinesse, but weary of them all the

while: Art thou under the government of Christ? If a man forsaken of God, led by his own counsels, be under the Kingdom of Christ, then thou art; so long as there is credit for the truth, so long it is entertained; but now sup∣pose it be costly, rhat it should bring beggery & affliction with it, is it now sweet to you? doth this support thy heart? I am in Gods way, canst lye dowu and subscribe to the equity of Christs proceedings with thee, though he should never shew favour to thee; if it be not thus, I dare not say thou art under the Kingdome of Christ. And so for the correcting wil of Christ, many sad afflictions the Lord tries thee withall, the Lord tries men marvellously; when thou art under the hand of the Lord, those very things that should make men cry to heaven, and wean thee from the world, those very things do harden thee, and make thee grudge & repine. The L. be merciful to thee, if this be thy frame, the Kingdom of Christ never came into that heart; you are begging for mercy; & the Lord sayes, you mercy? you have abused it; no saith the Lord, Go to your lust that have despised the day of grace, & so now you cast off the Lord, because the Lord will not give you mercy when you would have it. Will you now quarrel with the Lord? no, down proud heart; pray still, and mourn still, and turn to the Lord; and say, Lord do with me what thou wilt, I am clay in thine hand, thou may'st make me a ves∣sell of dishonour, I deserve not the least bit of bread; such a one as is above the Lord and his will, is not under the Lord, therefore submit thy self to the good will of Christ.

3. When the soul doth thus submit to the wil of Christ, by vertue of the power and Spirit of Christ, i.e. when the soul doth not submit by vertue of its own power, strength or ability, for this is forreign power; But as it doth seek to submit to the will of Christ, so it would have Christ himself act it and rule it, and so inable it to submit there unto; Now is the Kingdome of God come neer to that heart. And herein Christs Kingdom is different from Princes, they give laws that men may keep them by their ••wn might; hence they command no impossible things; but the will of Christ is so crosse to a carnal hear••, that 'tis impossible man of himself should submit to it: But the Lord doth it for this end, that the soul should then come to Christ in its need, that he would do all the good pleasure of his will, and now the Lord himself reigns,

and that gloriously, Ro. 8. 1, 2. For the law of the Spirit of life which is in Christ Iesus, hath made me free from the law of sin and death, Acts 5, 31. A Prince an Saviour, for to give repentance and remission of sins. It is part of his Princely power for to give remission of sins; both in tur∣ning from sin, and to God, and all the wayes of God, and now you exalt him when he is thus set up: 1 Cor. 4. 20. The Kingdome of God is not in word, but in power. The power of Christ Jesus is come into thy soul, and the soul is under the Kingdome of the Lord Jesus, when it doth lye under the mighty power of the Lord Jesus Christ, 2 Thess. 1, 11, 12. We pray always for you, that the Lord would work and fulfill the good pleasure of his will, and the work of faith in power, that Christ may be glorified. Yea, then is Christ glorified, when God omnipotent reigns over sin and unbelief; & when the Lord doth this, not only the Kingdome of God is now come, but the Kingdome of Christ in glory is come; there is many a poor soul thinks Christ rules him not, because he cannot do this nor that, because he finds his heart unable, & unwilling for to sub∣mit to the will of Christ; I find no strength at all, saith the soul, and I go to Christ and find not strength con∣veyed, and now he thinks he is not under the Kingdom of Christ. I answer, that is not the question; but hath the Lord made thee willing in the day of his power? when the soul doth lye under the power of the Lord Jesus Christ, when the soul doth lye like wax before the Lord Jesus; when the soul saith, Lord there was never any change of my nature; the good Lord change it, and if there be any change, the good Lord increase and stir up the graces of thy Spirit in my soul, and do thou lead me and guide me. Brethren, the Kingdome of Christ is come to this soul: Iohn 5. 40. You will not come to me for life; He doth not say, you do not quicken your selves, or ye cannot come to me, but will not; here is their wound, they will not come to Christ for life, Rom. 6. 19. As yee have yeelded your members serva••••s to sin and Satan, so now yeeld up your selves servants to righteousnesse and to holinesse, Psal. 119. 5, 6. Thou hast commanded that we should keep thy precepts continually. Oh that my heart were directed to keep thy precepts continually! Oh that my heart were directed to keep thy statutes! When a Christian is grapling with his own heart, ye will never be able to overcome the un∣subduednesse thereof; but when ye bring them to the

Lord Jesus Christ, that he would take a course with them. 1. Now ye please Christ. 2. Ye take a sure course to have the will of God done, he being in office for that end; for Him hath God exalted to be a Prince and Saviour to Israel: When the soul doth look up to the Lord Jesus, and lye under the power and Spirit of the Lord Jesus. 3. You now make the yoke of Christ sweet, and his name glorious; nothing glorifies Christ so much as this, when Jesus doth work in a Christian, now the king∣dome of Christ is come to the soul, and that in power.

But now when men will not submit thus far to Christ: 1. They can do nothing, but will not come to him, on whom God hath laid salvation; you say, you cannot un∣derstand, nor edifie by the Sermons ye hear, and you can∣not part with your lusts. Ay, but now this is thy con∣demnation, thou wilt not go to a Saviour that he may teach thee and help thee, when men will not have the Lord Jesus to reign over them: or 2. If men do come▪ they will not come to him where he may be found; but say, I can do nothing; Christ must do all, and so neglect the means wherein he will be found: or 3. Will submit and come in means to him, but not then at the speciall time when He is to be sought, and may be found, viz. in time of temptation. But then forget and forsake him, and cry not Hosanna: Lord, now save, now help me a∣gainst this lust: When temptation comes, when passion and pride come, do you now go to Jesus Christ? When the world begins to draw thy heart away; dost thou say thus, Lord I have prayed this day against this sin, and Lord I have no strength against it, now Lord help me? but here is the misery of the soul, it doth not go to Christ, and by this means live in complaints all their life-time. 4. If lastly any thing be to be done, they will do it them∣selves; as Paul, Gal. 1. 12. Not but that a Christian should put forth himself, a Christian is not a dead-hearted Chri∣stian at all times, but the grace of God which comes from Christ, doth act the soul in a continuall dependance on Christ; and where Christ acts not, there Satan doth. Now I say the Kingdome of God is come, when the soul doth thus submit to the stream of the bles••ed Spirit of the Lord, that the Lord may guide it. Oh beloved, here is the skill, that poseth the Angels how to tell you; so to yield your selves to Christ, as that Christ may come, so to abide in the stock, that all your fruit may be from him:

So to lye under the Lord, as that the stream of the Spirit of life may fall on thee; so to be implanted in the Lord, as to fetch life from him, and bring forth fruit to him. But try this course, submit to the will of the Lord Jesus, be nothing in thy own eyes; and if the Lord do give thee a∣ny thing, blesse the Lord for it; if any strength against thy sin, be vile in thy own eyes, and try and see if ye find not the Kingdome of God, the glory of Heaven come in∣to thy soul. Oh the light, life, prayers you might have, the heavenly conference ye will have together, that it would do a mans heart good to be with such a Christian; that those that are with you might say, Verily God is in this man; verily there is joy in heaven when the Saints keep in this frame.

4. When the soul yields thus to the will of Christ for Christs ends; for such is the subtill wretchednesse of mens hearts, that men would have Christ glorifie himself, that he may glorifie and honour them; like Simon Ma∣gus, that would give any money for Apostolicall gifts, that he might be some body that way also: Now if a man shall submit, go to Christ for gifts and parts, that's to set up another King, to advance a mans self; and so al∣so sin and the devill, and Christ must be made a servant for this end; He is now no King: like a Rebell that is not content, that thousands of the Kings Subjects should serve him, but he will have the Prince serve him a so: Every man will say, this doth utterly overthrow the Kingdom of such a Prince. When a man shall secretly fight against the Lord, and be for himself; and for the devil and sin within; When a man shall make all the creatures serve him, the souldiers of his army; meat, drink, and outward comforts, this is a marvellous thing; Ay, but when a man shall make Jesus Christ, & God him∣self, and profession of Christ, make these to serve him, to raise up his name, this the Lord takes very ill.

Only this I would adde; when the soul doth look at Christ with a single eye, that Christ is sweet and preci∣ous, and lyes under the blessed Spirit of Christ for that end; and now looks up to Christ, that he may sub∣mit to him with a single eye, that the name of Christ may be glorified by life, and death: true it is, self will be in every duty, and so is contrary to the Lord in all, and not for the Lord. Yet though it be thus, there is another thing in the soul that is wholly for God and

Christ: and hence seeks that he may do his work; his heart loves him, and so seeks him; and he begs it with many tears. Oh that my children might serve and love this God; nay, that all the world might see, and blesse, and admire this God, and the Lord inlargeth his heart herein, Psal. 72. 19. and truly now the Kingdom of God is come to thy soul, Rom. 5. 17. As sin and Satan do reign by death: So Iesus Christ doth reign by life to eternall life. Matth. 25. 14. He is the true Subject that improves his Ta∣lents for the King: Christ will subdue all his to himself, Psal. 66. 3. Through the greatnesse of thy power, shall thine enemies submit themselves to thee. Rom. 14. 17. For the Kingdome of God is not in meat and drink; but in righte∣ousnesse, and peace, and joy in the holy Ghost. When a man shall be picking fault with things, & this and that of∣fends him; get ye gone, the Kingdom of God consists not in that. But when the soul do's go to the Lord, and main∣tain his peace with God, and love to the people of God, and joy in the holy Ghost, here is the Kingdome of God. He that serves Christ in these things, the Kingdome of God is come into his soul.

He that thus submits to the Lord Christ, he must first be a man weary of his own counsels, and must loath him∣self: When the Lord hath wearied a man of his own wayes; he sayes, What am I, that the Lord should shew me any mercy? And when the Lord calls him to any service; Lord, What am I, that I should now pray to thee? Bless the Lord, when the Lord doth keep thy heart in this frame; but now when men will honour Christ, and yet Saul-like have Christ honour them: Many poor creatures they think it a credit to be in Church-fellowship, and they wil seek to know Christ, that they may attain Church fellowship, and have honour, but know it, till the Lord do pull down thy base ends, and make thee loath thy self, and so to submit to his blessed will; truly till then, the Kingdome of God is not come to thy soul: Think of these things, for if the Kingdome of God be in our hearts, then look for good dayes; Brethren, let New-England be confident of it: but if this be gone from the soules and hearts of men and women in their severall families and places; though they may have the outward Kingdome of Christ, yet the inward Kingdome being not set up; I say no more but what he said, Go to Palestina and Bohemia. Certainly, if they had not cast off the Lords government,

they had never seen those lamentable dayes; they had outward Ordinances; Oh, but here was the thing; the inward Kingdome of the Lord Jesus Christ, and subje∣ction to the will of the Lord Jesus, and to be for the Lord Jesus▪ this the Lord saw, was not in them, there∣fore the Lord hath left them to be lamentable spectacles. Therefore dear brethren. I do beseech you, pray and beg for this Kingdome: Thou sayest, I fall short of this: Know this Kingdome of God is at first like a grain of Mustard-seed, some little lying under the will of Christ; if it be in truth, blessed be God ••or it; The Kingdome of God is come, and the soul doth weep and mourn after the Lord, that the Lord would bring every thought into subjection.

Know it, the Kingdome of God is come to thy soul; and know it, thou hast Jesus Christ at the right hand of God the Father, interceding for thee; therfore, go home and blesse the Lord, and wonder at his grace, that hath translated thee from the Kingdome of darknesse, to the Kingdome of his dear Son: If the Lord hath let thee finde the beginning of these things in truth, go home, and blesse the Lord for it.

[ 2] 2. Try when the externall Kingdome of Christ in his Church is cast off, for we told you, this was Christs king∣dome. 'Tis called the Kingdome of Heaven, Matth. 25. 1. And 'tis it which the Lord gives up at the last day to God the Father: and hence, Mat. 8. 12. the members thereof are The Children of the Kingdome; and hence we read of the rulers and governours of it; and the keys, not only of doctrine; but of power and jurisdiction committed by Christ Jesus to it, punctually exprest in Scripture.

Now we know, in the Church there is a three-fold power of Christ in Government: 1. The supreme Monar∣chicall absolute power of Christ, in and by his Ordinan∣ces. 2. There is some derivative power of the Church from Christ joyntly together. 3. There is a Ministeriall power of the officers of the Church it self. Hence the Kingdome of Christ is overthrown when these three are, when this three-fold cord is broken by the sons of men; and if whole America cast off these, or any of these; then they fall to bondage; and if particular persons in Churches do, the Lord will do the like to them much more: 1 Kings 9. 4, 5. When Solomon had been praying much, the Lord tells him; If he would walk before him as Da∣vid

his father had done, to keep his statutes and obey his commandments; then he would be a God, making good his promise; but if not, then the Lord would cast off him and that place. So Zach. 14. 17. And it shall be, that who so will not come up of all the families of the Earth, to worship the King the Lord of Hosts; even upon them shall be no rain. The Lord is quick in his judgements, and will spare none.

1. There is a supreme power of Jesus Christ in his Church and Ordinances thereof, Isa. 9. 6. The Govern∣ment is on his shoulders; it is true this power is on others also, but he is the main, Heb. 3. Moses was only a servant in his House, Christ as a Son. The guidance of all things in the Church doth lye chiefly on him, or else it would never be carried along. Christ is a Son, and that in his own House; into whose hands the supreme power of gui∣ding, and ordering all things in the Church of God is put; the experience of Gods Saints and People doth find ano∣ther power, which shewes that the Lord Jesus hath, and doth exercise a mighty power in the ordinances of his Worship; the supreme and kingly power which he exer∣ciseth in the hearts of his people.

Now cast off this kingly power, the Lord himself is cast off; I speak not immediately as in the internall Kingdom, but mediately. And for this, the Lord will bring into bondage, Luk. 19. 17. Those mine enemies, saith Christ: which would not that I should reign over them; bring them hither, that I may slay them; which is meant of the Lords external administration by his servants.

Quest. When is this done?

Answ. 1. When men impenitently break Covenant made with the Lord. Especially in his Ordinances of cleaving and submitting to him therein, and remain so with impenitency.

This is the main and first Original of all the rest. Now it is manifest, the power of Christ Jesus, the supreme power of Christ is cast off; for a man do's professe by this, that not the will of Christ, but his own will shall rule him; Christ shall not be Lord, but as they said, Ier. 2. 31. We are Lords, we will come no more at thee. When the League and Covenant between Prince and People is broke, then he is cast off from being King; this is certain, the Lord never did receive any people to himself from the beginning of the world to this day, but he hath done it by some Covenant: Nor never any people took the

Lord to be their God, but by some Covenant, they bound themselves to the Lord. Whereby they were either made his people, or continued to be his people, and he their God; but I cannot now stand to clear this. Now look, as when the Lord breaks his Covenant, he casts them off from being his people; (though this he never doth to the Elect) So when people break Covenant with him, they cast him off as much as in them lies, from being their God; they do as much as in them lyes, make the Lord to be no God. You shall see therefore, Hosea 10. 3. They say, we have no King; because we feared not the Lord. It is the speech of Conscience, and that at a sad time, wherein they did not fear the Lord; They have spoken words, swearing falsly, and breaking the Covenant. In their time of Covenanting with the Lord, there seemed to be much sorrow and humiliation; yet in these very Cove∣nants, Hemlock did spring up, and hence captivity came. Many times the Covenants that are made, there is such outward seeming reality, that not only men, but the Lord speaking after the manner of men, He thinks cer∣tainly these Promises, these Covenants will never be broke; yet they are broken, Isa. 65. 8, 9, 10. I said, surely, saith the Lord; This is a people that will not lie. Such profession, and such acknowledgements, &c. so it is said; In all their afflictions, he was afflicted, and the An∣gel of his presence did redeem them: But afterward, they re∣belled, and vexed his holy Spirit: They cast off the Go∣vernment of the Lord, they would not be under the bonds of the Lord, and so he was turned to be their enemy; this is that which brings captivity and bondage, Ierm. 2. 14, 15, &c. Is Israel a servant saith the Lord? ye shall see the reason why he was so; I have broken their iron yoke, saith the Lord, and I have burst thy bonds, and I have planted thee a nohle Vine; yet hast thou degenerated: and this is that which doth make them vassals or slaves. And in truth you never see Churches laid desolate; but when that time comes, men shall see, and shall professe it. When other Nations shall ask; Why hath the the Lord dealt thus with his people? The answer shall be clear; They have broken the Covenant of the Lord. When many miseries come upon particular persons, what is the cause of it? then remember the Covenant thou hast broken with the Lord. Isa. 24. 5, 6. They have transgressed the ••aw, speaking of the whole earth; And they have changed their

Ordinances, and broken the everlasting Covenant. A people that might have had everlasting mercy, they would not submit to the Lord, they have broken this everlasting Covenant of the Lord: Now what followes? The earth is defiled under the inhabitants thereof; and hence heavy things that are there written, shal befall the whole world; It is a sin that defiles the earth men tread on, and the houses men inhabite in, for it is a sin against most light: They which make Covenants have a great deal of light, and also most will. And that do's aggravate a sin; when the whole heart, as it were, do's give up it self to a lust, and breaks hereby all bonds. And it is a sin that men might avoid, if they would be watchfull against: For it is a sinfull thing to make a Covenant of impossible things, therefore it lyes heavy on the co••science of men after∣wa••ds; I might have been better, & might have walked bet∣ter; Nay, it is a ••••n that do's destroy the Law of the Lord: this sin it do's destroy the very will of Christ. Had'st thou never been bound in Covenant; hadst thou laid by this Covenant, the wil of God had been kept whole. As cords not used, are kept whole; but when broke, are utterly spoi∣led. When a man do's bind himself by a Covenant to the Lord, and then break it; he do's as much as in him lyes, to destroy the Lord from being King.

'Tis true, the Saints and people of God may be said in some case to break Covenant, but yet they never impeni∣tently break Covenant with the Lord; they may break Covenant with the Lord very often▪ but yet it is with them as those in Iudges ••. 1, 4. When the Angel of the Lord came to them, and they were under grievous sad bondage; saith he to them from the Lord: I have brought you up out of the land of Egypt, and I have broke your bonds; and I have said, I would never break Covenant with you: & I said, you should make no League with the Canaanites, but ye have not obeyed my voyce; why have ye done this? And all the people heard this; and it is said, All the people wept. Doubtlesse some were sincere, though happily many were full of hypocrisie; and so the sincere heart laments it, and renewes his Covenant. The poor soul hath nothing to say many times, though the Lord should bring never so much misery on it; yet the soul stands weeping before the Lord, that it hath broke the Covenant of the Lord, and made void the Covenant of the Lord; yet the Saints they never break it wholly, they never depart wholly from the Lord.

Now when a people shall impenitently break Cove∣nant, as hath been said: that men can study arguments, how to nullifie Church covenant; nay, worse when in Covenant, then ever before; and the businesse is, they are loath to be in bonds; when men shall grudge the truth of the Lord, others if their judgements be not set against it; yet notwithstanding, in deed and practice, they live as if they had never been in Covenant. Once they were a pleasant plant; but now they are degenerated, as the Lord doth there complain. Beloved, when it is thus, the League between the Prince of peace, and the Church is broke; they do as much as in them lies, seek to cast off the Lord from ruling over them.

[ 2] 2. When there be additions made to the Ordinances of Christ, by humane ordinances and inventions of men; let any set up new ordinances, new inventions of men, they set up new gods; and they do as Subjects set up new Kings, which is indeed to pull down him that was, and so they do to Jesus Christ; they do deny the supreme headship of Christ, and his authority over them; though it may seem a small thing, yet thus it is: And hence ye shall observe Ieroboams calves, though they worshipped the same God which was at Ierusalem, varying only in circumstance; yet the Lord professeth, that they had set up new Gods, and so indeed did pull down the true God and his government from over them, and this brought bondage. And hence, Col. 2. 18, 16. Let no man he∣guile you of your reward with a voluntary humility, saith the Apostle, and worshipping of Angels, intruding into those things which he hath not seen, &c,

Whatsoever pretence be upon the inventions of men, take heed of that; if it be the inventions of men, in Vers. 19. and not holding the head; the very headship of Christ is denied, and the ground is this; To say that Christ is is not a sufficient means of salvation, of saving his people, and ruling his people; it is to deny the headship of Christ: and likewise to say, that Christ hath not appointed for his people sufficient means for that end; is to say, that Christ is not a sufficient means to rule his people; and he that shall say, Jesus Christ is not a sufficient means, he do's deny the headship of Christ. Now to set up any inventions of men in the worship of God, to be a means to carry the heart to God, is to say, that Jesus Christ hath not appointed sufficient means for that end; and there∣fore

he is not a sufficient means of guiding, and saving, and ruling his people. Nay, this I will adde; let there be any invention added to the worship of God, that's meerly the will of man; nothing else, but only this I would have ye do it; they are such things as do neither make a man better nor worse, but only use them, and ye are commanded to use them, and nothing but the will of man: This is to set up a new Christ, and to pull down the power of Christ Jesus, to submit herein to the autho∣rity of man, meerly because of the will of man, that there is nothing seen but his will: There is (it may be) nei∣ther good nor hurt in it; It is to make that man a God and Christ; it is peculiar to Christ to do it, and this do's pull down the Lord Jesus Christ from his throne; when there is adding to the worship of the Lord. I need not I suppose speak any thing this way; Only remember to be watchfull against this; when the Lord doth send ten∣tations this way into Churches, or into any place; be watchfull against new inventions of men to be added or made, they are very sinfull; and if ye ask me when we shall look for such times; I need not go far from my Text.

It is said, that Rehoboam and all the people walked in the worship of the Lord three years; but in one year, Rehoboam and all the people fell off from the worship of the Lord. O therefore take heed of this, when the tentation comes: 1. When the Lord bows the hearts of those in authority, men of eminency to fall this way, then multitudes follow; as, vers. 1. Rehoboam sinned and Israel with him. 2. When persecution ariseth for the truth, Gal. 5. 12. They must be circumcised to avoid persecution, 3. When mens hearts are surfetted with the Ordinances of God, and weary of them; when the Ordinances of the Lord Jesus Christ, men find no benefit by them, the heart of man will then be ma∣king out after some thing of its own; then we must look for Apostles, Prophets, and Evangelists, and this curiosity, and the other nicity; then a conceit and imaginary picture of a mans own, is more beautifull than all Gods Ordinan∣ces besides, and all Religion is placed there; it may be in extending too far any Ordinance it self, though it may seem little at first; yet when it is thus, then look for evil times.

3. When as a people seek to abolish and destroy any Ordinance of Christ, but especially if on this ground;

either because of some outward evill they bring with them, in the fruition of them, or hope of some out∣ward good they shall receive by casting them off, or be∣cause of no good they reap by the enjoyment of them: Whensoever ye see this, that they are cast off on this ground, then look for bondage; for it will come on whole Countreys in generall, and on particular persons: For Jesus Christ is in his Ordinances, and his Throne is not only in Heaven among the Angels; but, Isa. 9. 7, 8, 9. He sits on the throne of David, among his Church and People; and pull these down, you pull down Christs throne, the Prince of peace; when ye pull down his Ordinances. 1 Iohn 2. 19. there were many that did seem to be for Christ, and yet against Christ, this is one sign by which he notes them; They went out from us, for they were not of us: that it might be made manifest they were not of us. Now I say, when men shall pull down the Ordinances of Christ, and withdraw themselves from the communion of Saints; and when it is for one of these ends, in regard of some outward evill that the Ordinances do bring with them, or some out∣ward good they shall get by casting them off; then cer∣tainly look for bondage. As a Prince that hath one near him, he may attempt change of things in State; but when he is set a work by a forein State, and is a pen∣sioner to the Pope or Spaniard: Now he is reall to root out the Prince; and this provokes.

So here many times a Christian, he may in conscience speak against some of the wayes of the Lord, and this may be the condition of the Saints and people of God, and they may speak it in conscience; and this may be tolerated, when it is for want of light; nay, they may through stubb••rnnesse of spirit, cast off Ordinances; but when now it is for this reason, though he hath indeed his colours for it; you shall, saith Satan, have this gain, and this ease, and these conveniences; and what do you do with Ordinances? and now a man begins to find out arguments; and saith, Satan, If ye attend to the enjoy∣ment of Ordinances, here be these miseries, therefore a∣way with some of Gods Ordinances at least. Oh, brethren, when it is thus, that there is this secret pension from the world, that now had the Lord Jesus, the honours of the world attending on them, then they could make much of them; but because they come with poverty, therefore they

can plot and speak against them, and in time come to cast off the Ordinances of the Lord Jesus; It is certain the Lord hath bondage for such soules, and you will certain∣ly find this true one day. Mal. 3. 14, 15. The people, they say; What profit is it that we have served the Lord, and that we have walked mournfully before him? and hence, they forsook the Lord; Hence, Chap. ••. 1. the Lord threatens, that He will burn them up, both root and branch. The Lord hath consuming fire for such one day.

The Ordinances of the Lord were too costly for you. Mark 12. 9. 8. The Lord hath his Vine-yard, he lets it out to husbandmen, and he sends for the fruit▪ and at last the Son bimself comes to call for fruit. Now say they▪ Here is the son, let us kill him. Why, what is the matter? out of gain, that is the businesse; That the inheritance may be ours. Here is this gain to be without them, and therefore to cast off Christ: What will the Lord do to these husband-men? he will take away his Vine-yard frrom them, &c.

It is the speech of Luth••r▪ Venter in omni religione poten∣tissi••um Idolum: When the Belly is served, Christ must be destroyed. Men may have this quiet life without these Ordinances; and hence men bear a privy grudge against the Ordinances of the Lord, because the belly is not ser∣ved. Look as it was with the ••ews; they looked for a glorious King to come to them, and Christ c••me and though they were told of it before; when he came, he had nothing but his Cr••sse; and he tels them, If they will be his Disciples, they must take his Crosse. But now, because he came not with pomp, but only with his crosse, this is the great reason, why to this day the Je••es do set themselves against the Lord Jesus Chr••••••; the Crosse came with Christ, that's the cause of it: So when men shall look for great things from the Ordinan∣ces of Christ, and when they come to enjoy them, they meet with nothing else but Christ and his Cr••sse, and disappointments, and desertions; when they meet with this▪ then Christ is cast off, and they professe he is no King, and Cesar is our King: and if we take this man to be our King; the Romanes will ruine us.

I know it is a hard trial for a man to be put to such a strait; for the Lord to advance the price of his Ordinances at that high rate, that all must be parted with for the enjoyment of them. But yet notwithstanding, he is for ever unworthy to have the Lord Jesus to rule him,

that shall therefore make him a King as they did, Iohn 6. He was their Cook, therefore they made him King. Therefore this I say, take heed of disputing against, or denying, or nullifying, not only outwardly, but in thy very heart secretly, any of Gods Ordinances: for that the Lord complains of his people, that their hearts went af∣ter their wickednesse. Oh take heed of doing thus against any one of Gods Ordinances, because straits do attend on them: It was the speech of David, Ps. 119. Thy law is pure, therefore thy servant loveth it. Suppose thou should∣est never get any good by any of Gods Ordinances; yet thy law is pure, the fault is in thy own heart; and cer∣tainly the Lord he will remember, as there he speaketh, Ierem. ••. 2. I remember the love of thine espousals, when thou didst follow me in a land of barrennesse, in a land where there was no water. Thy life shall be precious to the Lord, that shall follow the Lord in all afflictions; yet thy heatt doth cleave to the Lord, and follow the Lord in all his Ordinances; therefore this is that I would say, there are many wants now in the countrey; But yet notwith∣standing, let the people of God get neer to Christ; speak often one to another, and find out wayes and means to pay your debts, and lye down at the feet of the Lord Je∣sus, and be content if the Lord will have it so, to be no∣thing, be content thus; and though thou dost not find a∣ny benefit from the Ordinance of the Lord as yet, yet not∣withstanding loath thy own heart, but love them; yet seek after the Lord, and look to the Lord in them. And this is certain, the Lord hath blessings for his peo∣ple; not only in this life, but as he there speaketh to his Disciples, when they say to him, Lord, what shall we have? saith the Lord to them; You that have followed me, you shall sit on thrones. But take heed of this, if once ye come to slight Ordinances, and cast off Ordinances, because of these straits and wants, and so forth: And what are your Ordinances, &c? and a generation of men risen up (I think Christians should send forth their gronings to the Lord, that the terrour of the Lord may fall upon them) they deny all the Ordinances of the Lord, and the Spirit must teach us only. 'Tis true, the Spirit must do it, but will ye therefore take away the means? and hence, the very Scripture is made an Alphabet for children, and so they do destroy the Ordinances of the Lord. Beloved, if it be from this principle, take heed of it; for if it be, ye will certainly find bondage.

4. When men do not thus pull down the Ordinances, [ 4] the throne of Christ; but drive the Lord Jesus away out of his Ordinances, (though they have his Ordinances with them) by their secret defilings, pollutions, spiritual pollutions of the glorious Ordinances of Christ; this the Lord frequently complaineth of in Ierem. and Ezek. The very great reason why the Lord did leave his Temple, where their fathers did praise the Lord: they had pollu∣ted and defiled it, that was the reason of it: They had dri∣ven the Lord away from his throne, and this doth pull down the princely power of the Lord in his Churches. I know, there be many sins and defilements; and the sons of men have hidden wayes of polluting the Ordinances of the Lord, that a man shall sit undet all the Ordinances of the Lord; and as it is said of Mount Gilboah, not any dew fall upon him; never see good, when good comes; the Lord is not dear, that is the reason of it. Oh, thy secret defilements of the Ordinances of the Lord, have driven the Lord far from you. There are many, I shall only name three principally, that there may be a little heed taken of them.

First. When there is a secret contempt grown upon a [ 1] mans spirit of the Ordinances of Christ, attended with a secret wearinesse of them: this doth now pollute the Or∣dinances of the Lord, and this doth drive the Lord from his Ordinances: Mal. 1. 7. Ye have offered polluted bread; wherein have we done it, say they? this was the cause of it; Ye say, that the Table of the Lord is contemptible; the mea∣ning is, you do despise my Table and Ordinances, and so now do despise me too, and so ye do vilifie and contemne the Ordinances of the Lord: Therefore saith the Lord, in the conclusion of that Chapter, vers. 11. From the rising of the Sun, my name it shall be known. As if he should say, I am uot bound to you, I can have a people, among whom my name shall be great; For, saith the Lord, I am a great King. If one should have asked men in those dayes what good is in your sacrifices? what great glory can ye see in them? the Saints can see a great deal of glory in mean outsides: Now when this is wanting, the name of the Lord is polluted, and so the Lord driven from his Ordi∣nances. Heb. 12. 15. Take heed, lest there be in any of you an evil root of bitternesse springing up, and many thereby be defiled. When men do live in secret lusts, or open pro∣••nenes••e; a man that hath a profane heart, such a heart as

doth contemne the portion of mercy the Lord doth offer to him; who like Esau did sell his birth-right for a m••sse of pottage.

[ 2] Secondly, Unbrokennesse of heart in the enjoyment of Ordinances, when men live not in a daily sense of the extreme need they stand in of mercy, Isa. 66. 1. 2. Heaven is my throne, and the Earth is my foot-stool; Now observe what the Lord doth there speak, To him will I look that is poor in spirit & contrite; such a poor soul, saith the Lord, will I look to; and to these are opposed, such as have not such hearts, but do look on∣ly to the Ordinances of the Lord: Now, saith the Lord to such; He that offereth a lamb; is as if he cut off a dogs neck; and he that offereth incense, as he that bles∣seth an Idol. These were a people that did plead for the Temple of the Lord, and had the Ordinances of the Lord according to his command; but here was their wound, they were not broken under the Ordinances of the Lord: This you shall find, the Saints have many sins and wants under the Ordinances of the Lord: but little does the world know their gronings before the Lord, and the Lord hath mercy for such soules as are sensible of their need they stand in of the Ordinances of the Lord.

But now when men have found the Lord in an Ordi∣nance subduing some particular sin: there are other sins remaining in their hearts, and they stand unremove∣able in their hearts; and hence, are the strongest and dearest of all the rest: Now, I say, when men having these sins, and knowing these sins in their hearts and spi∣rits; when as, because I cannot subdue these sins; and they have attended on the Lord in the use of meanes, and the Lord helps them not; and because, they hope to be saved at last for all these: Hence they come to a truce with their sin, and never go mourning to the Lord; nor say, the Lord hath begun to subdue some of these lusts: Now Lord, go on, but the soul is at truce with his s••nnes. Beloved, if there be any pollution of the Ordinances of the Lord, here it is; that men come with unbroken hearts to the Ordinances of the Lord; that never feel your need of them, & wounds and sores that are in your hearts, that men do stand with those very sins, that they think they cannot subdue; and because, they cannot ease them∣selves of them, therefore they give way to them. When

men keep these sins with unsensible hearts of them, ye do resist the holy Ghost, ye feel not your need of the Lord; therefore ye keep your sins, and your woes you shall have for them.

Thirdly, Where there is a spirit of unbelief, that there [ 3] is not a seeking to Christ Jesus, to wash away the polluti∣ons of his heart and life, in his attending upon the Lord in his Ordinances. Tit. 1. 15. To the unbelieving nothing is pure; but even their mind and conscience is de∣filed. Exod. 30. 29. It is said, Every thing that touched the Altar, was clean; and hence, without this, all is unclean: When a poor soul shall come to the Lords Or∣dinances, and prepare himself before he come; and in all, it hath many weaknesses, yet it doth leave it self with Jesus Christ; every thing that doth touch this Al∣tar, is sanctified, and is not polluted. But now when men shall enjoy Ordinances, and make no great matter of sins in Ordinances; especially if secret: such is the ve∣nemous nature of sin, it doth defile the earth a man doth tread on: Now when men shall have these sins, and know them, and yet never leave themselves with Christ, and lay themselves on this blessed Altar by faith; they do pollute the Ordinances of the Lord,

Fourthly, When the soul doth not so openly, mani∣festly [ 4] drive away the Lord; but when men shall ••ome to the Ordinances, and never come to the Lord Jesus in them; now the Lord is cast off. A great Prince that comes to a mans house, though he be not driven out of doors; yet if not attended on, he accounts himself cast off. The Lord Jesus Christ is in his Ordinances, Ezek. 48. 35. The Lord is there; the Saints, they come to God in them and are carried to him by them: Therefore, 'tis said, Acts 10. 33, 34. Now therefore, we are all pre∣sent before God, to hear all things that are commanded thee of God, and Psal. 84. 7. Every one of them in Sion appeareth before God. Now the Saints and people of God, when they do thus come to the Lord, they find many difficulties to break through, a vally of Baca. Sometimes their heart is turned from the Lord, and some∣times God is turned from them: so that now, the Saints when they do come to the Lord in his Ordinances; They go through the vallie of Baca, that they may see God in Sion. But now, when men do never break through dif∣ficulties, but give way to a sluggish heart; when it is

thus with a people, it is certain the Lord is now cast off; and ye do as good now as live without Christ in the world. Amos 5. 21. faith the Lord, I hate your new Moons, and Sabbaths; For these forty years ye never sacri∣ficed to me, vers. 25. Did they not sacrifice those forty years to the Lord in the wildernesse? It was the very thing they came out of Egypt for, that they might sacrifice to the Lord: Yet saith the Lord, ye did not sacrifice to me; truly here was the thing, they did sacrifice, but to enjoy communion with a God, that they did not; the Lord he saw none of that, and this is the frame of many a man, ye never heard a Sermon; ye never broke through your difficulties to come to a God in Ordinances: there∣fore, in truth, though you had them, yet it is as if you never had them; because, ye never did enjoy the Lord in them.

Therefore, this is that I would say: Oh, Brethren, let the Saints, let it be the care of all the faithfull and peo∣ple of God; the first thing that ye do, before ye come to hear a Sermon, or receive a Sacrament, or to any Chri∣stian communion, or other Ordinance of God: Before thou do'st come, indeavour it at least to bring thy soul to a God, to Christ, above all Ordinances, and break through the difficulties; heart is dead, and minde is blind, and God is gone; but yet break through difficulties, and wrestle with the Lord in Prayer, and then ye wil find the blessing of the Lord. The great reason why we enjoy not that mighty presence of the Lord in his Or∣dinances, it is this; Men come to Ordinances, and would enjoy Ordinances, but they never broke through difficulties, to come to a God: When men shall come to Ordinances only, (& blessed be God we have the temple of the Lord;) truly this wil do you no good in the world.

[ 5] The 5^th Degree of casting off the supreme power of Christ in his Ordinances; many times when the soul can∣not come to Christ, the Lord comes to it: Now then the supreme power of Christ is cast off, when the soul is un∣willing or carelesse, to receive the stroke of the Eternall power of the life of Jesus into his heart; but contents himself with some beginnings, some sips and tastes, and doth not lye under the stroke of the eternall Spirit of the life of Christ.

Look as it is with a company of Subjects, they are in some great Town, that stands it out against a Prince; If

the Prince send to them, and they parlie with him, and they are thankfull for his gifts, and glad of his parly; but yet notwithstanding, they are unwilling to receive the Prince, with all his power to come into the Town; if they be unwilling to do that, and are loath to joyn sides against the other party, they cast him off from being King: So it is here, when men come to the Lord in Ordinances, the Lord he parlies with them, the Lord he sends promi∣ses, and they are marvellous precious things; and they have some taste of what the Lord do's send, and it is sweet to them; But now, because they have lusts in their hearts; the Lord saith, make warre against thy lust, and open the gates that I may come in: If so be, a man now out of secret love to his sin, he content himself with the promises of Christ; but the life of Christ, he cares not for that, he uses not all means that he may find that, the su∣preme power of the Lord Jesus is now cast off, and I know no difference between such a people and Caperna∣um; they did enjoy the Gospell of God, but now to en∣tertain the Lord Jesus in his spirituall power, this they were loath to come to; therefore, saith the Lord, W•• to thee Capernaum; the mighty work of Jesus Christ in their hearts, this they never cared for, Saith the Apostle, 2 Cor. 10. 5. The weapons of our warfare, they are mighty through God. As poor things as you think the Ordinan∣ces of the Lord to be, they are mighty through the Lord: When Christians shall not be willing to receive this mighty power of the Lord Jesus Christ truly, now the Kingdome of Christ is cast off. Iohn 6. 49. Your fathers ate Manna in the Wildernesse, and are dead, that was out∣ward Manna; but he that eateth me, shall live for ever.

In one word thus; this is certain, a man never gets good by any Ordinance, nor the Lord Jesus doth never attain his end in any Ordinance, till there be an everla∣sting power and life of Christ Jesus communicated by the Ordinance. There, saith he, God commandeth his blessing, life for evermore; mercy, for ever comforting; and light, for ever teaching; and humbling, for ever continuing: and a man will never think he doth receive any good till he doth it. For if a man be healed of his blindnesse, and be blind presently again; what is he the better? So, if a man hath some flash of light in the Ordinance, blesse the Lord for it. The Lord quickens up the heart to walk with the Lord, Blessed be the Lord for it: Ay,

but when the heart now shall lose that life, and strength which it had, (not but that a Christian do's lose to his feeling, but it will return again.) When he is a hearing, some affection, but he goes away dead as hee came: no, but when the Lord comes by his everlasting power and mercy, and life in any Ordinance; now Christ comes in his power, and now ye receive the King in his pow∣er, and Christ attains his end in the Ordinance. This is all that I would say, I do beseech you brethren, in the Lord Jesus Christ: Oh seek for this blessed life, everlasting life Lord, everlasting power Lord; beg for that, and seek for that, and pray for that, and weep for that; do not content thy self with sippings and ta∣stings, look for everlasting life and power to come with the Ordinance; though means be weak in themselves, do not therefore vilifie them: Look upon the brazen ser∣pent, what a poor thing was that to heal the people that were stung? yet the institution of Christ did put vertue into it: So do thou attend on the Ordinances, and never be content, till thou dost find the Lord, and feel the Lord, and say as some have said; though I feel not the Lord now as I have done, yet I think I shall for ever blesse the Lord. Never be content till ye find the Lord bringing your heart to this passe, and then the King of glory, the Prince of peace is come; though ye find not the same power at all times, yet if ye finde that power which do's inure your heart for ever to blesse the Lord, here is everlasting power. Jesus is now come to thy soul; Ay, but when ye content your selves with some movings and beginnings; and sin and Satan as strong again as ever, and ye find not your sin wasting and consuming; in truth the Lord Jesus is cast off, and ye have not the end for which ye come to the Ordinances of the Lord. But then, ye are blessed for e∣ver when ye find this.

[ 2] 2. There is a derivative power of Christ to the Church, joyntly considered together. Mat. 18. 17. Go and tell the Church, is the highest tribunal Christ hath on earth in the Kingdome of Saints. 'Tis Christs high Court of Parlia∣ment, beyond which there is no appeal to any higher power than the Church; and it cannot be meant of the Officers of the Church (which is the fairest interpre∣tation.) For the case may be that there is but one Officer, and is he the Church? as also that he may sin, and not

hear of his sin, and must they leave him to himself, at least to judge of his sin? They power of Keys was given to Peter, quia fidelis, and the power to bind and loose to two or three gathered together in Christs name, Mat. 18. but these things are known.

For the clearing up of this, know that there is a three-fold derivative power, which the Lord hath given to the Church joyntly, and not to Elders only: Which may be miserably abused, and so provoke the Lord to take it away from their hands till they know bet∣ter how to use it; yet when 'tis used according to Christ, now not to be under the power of it, which is Christ, power delegated to it, is to cast off Christs Government. And I am confident, the bondage of all the Churches in Christendome, if ye examine the Churches, is continued, because the Lord sees hearts unwilling to submit to him in the government of Churches; and will continue it till Churches know how to use it, and men lye down to the power of it.

1. They have a power given them from Christ, of [ 1] opening and shutting the doors of the Church, the Kingdome of God on earth: i. e. of letting in, and kee∣ping out any according to Christ; into, or out of their communion: and this I conceive to be one part of the power of the Keys, committed to the Church: The chief office of which, is to open and shut; to re∣ceive in, and keep out according to Christ; and hence the three thousand were added to the Church, though the Apostles were guides therein: and Acts 9. 26. Paul would have joyned himself, but they would not ac∣cept of him; because, they were afraid of him. No body naturall or politick, but they have power to receive to them the usefull, & keep from them the hurtfull; so, much more Christs spirituall body. And hence, the Church of Ephesus is commended, Revel. 2. 2. together with their Angel, for trying those that seemed good, and were not.

Now 'tis true, this power may be miserably abu∣sed in opening doores too wide, or locking them up too long, or too fast; and in many sad disorders this way, yet there is this power. Now when men shall refuse Church-tryall, and so communion with the Church; and that not from sense of their unfitnesse and unworthi∣nesse, or some other reason, which is in the fight of

God of great weight; but from a carelesse contempt of Gods Ordinances, or Gods people; a man sayes, What care I for the one? and what are the other? and from a resolution never to grow better; they know they are not like to be accepted of them, and they are resolved they will grow no better; they think themselves as good as they, and from a secret unwillingnesse to come to the light, they know things are amisse, and will not be known of it; they appear better than they are, and hence they are loath to be seen and jodged as they are: Cer∣tainly, this is to casts Christs power; and if continued in, the salvation of your soules is also cast off: Acts 2. ult. The Lord added to the Church daily, such as should be saved. To the Church. i. e. not the universal Church, but visible Church, where it may be had; such as should be saved. Isa. 60. 14, 15. For the Nation and Kingdome that will not serve thee, shall perish; yea, those Nations shall utterly pe∣rish: Lamentable is the condition of many; not so much for not joyning themselves to the Church, as not seeking of the Lord for that mercy; that they may be first joyned to the Lord, and so to his people for the Lords sake.

There are great heaps of people amongst the Churches here that do stand guilty of this, the Lord humble us for it; that content themselves to stand Aliens from the Com∣mon-wealth of Israel, Eph. 2. 12. Strangers from the Cove∣nant of Promise; having no hope, and without God in the world. The Lord is slow to wrath; but there is a three∣fold bondage. 1. Of sin and Satan. Rev. 22. 14, 15. Let him that is filthy, be filthy still; Nay, though there be some beginnings, yet apt to fall back; because, not planted in the courts of the Lord. And hence, Col. 2. 5. Ioying, and beholding your order, and the sted fastnesse of your faith in Christ, order and stedfastnesse are joyned together. 2. Of misery, Zach. 14. 17. And it shall be, that whosoever will not come up of all the families of the Earth unto Jerusalem, to worship the King, the Lord of Hosts; even upon them shall be no rain. 3. Sadnesse, hence, Isa. 56. 7. Even them I will bring to my holy Mountain, and make them joyfull in my House of Prayer. To be joyfull in the house of Prayer, is pro∣mised to such as joyn themselves to Gods Covenant.

[ 2] 2. They have a power given them of binding and loo∣sing; By admonition of any one, that being received in, shall sin against their communion, and the Lord in it; thereby to defile the whole body, and to provoke the

wrath of the Lord against the same; and this is mention∣ed, Matth. 18. and by the Apostle, 1 Cor. 5. 1, 4. and this is given to them, to use against whatever sinner or offender it be; be he great or small, Prince or Peer; if he be a brother, he is to lye down here: An admonition is an arrest and message from God, from Christ Jesus the King of Kings; Eglon must come down from his throne, when this is brought.

Now I grant again, this power may be abused misera∣bly; as to admonish without conviction, or without com∣passion and love, but in heat and passion, &c. Yet this is part of Christs binding power in his Church; which when 'tis done, 'tis bound in heaven.

Now when men come to that passe, that they do not only sin (for that the Lord pardons) but are grown to that height, that they cast off all reproofs, and Christ∣like admonitions for sin: steept it may be in many tears and prayers before they came, and sweetned with the Spirit of mercy and terror of Christ Jesus in the mouths of his servants, this brings under bondage. 'Tis not sin so much, for this will be; but when they cannot abide reproofs, they are iron morsels, cannot be digested; and hence, sometime hide it, and twenty shifts, and half as many lies; or if it be found out, defend it, and fall a fen∣cing and thrusting, and try it out to the last, or extenu∣ate it twenty wayes, that a beam is a more; and which is worse, their hearts rise and swell, and they bear a privy grudge against them, as if they were their enemies, be∣cause they tell them the truth; when they should say; Let the righteous smite me. Exod. 2. 14. Who made thee a Prince and Iudge over us? When Moses, the Israelites de∣liverer was raised up, he thereupon departs, and they lye under heavy bondage, when they cast off his reproof. It's true, a Saint may not for a time submit; but yet it ar∣gues a height of spirit for the present, unfit for communi∣on with God, and the Lord will bring them off, and humble them for their pride. 2 Sam. 23. 6. 〈◊〉〈◊〉. But the sons of Belial shall be all of them as thorns 〈…〉〈…〉 cause they cannot be taken with hands.

A childe of God may have many 〈…〉〈…〉 many excellencies▪ 〈…〉〈…〉 when they come to be 〈…〉〈…〉 now they yield there, and that as 〈…〉〈…〉 shall either 〈…〉〈…〉

question their grace. Snakes will not hisse nor sting, till touched; a sheep will be led to the slaughter, and turn the cheek to him that smites: So should one poor bro∣ther do to another, when he comes to him in the name of the Lord; but not many that will so do, but resist and oppose against all reason.

[ 3] 3. They have a power of Communication of good one to another, in way of edification, according to their pla∣ces in this their communion: So that now, 'tis not only left in the hands of the Officers, but of the whole Church, and each Member in the Church; according to his place and ability, to edifie the whole, Eph. 4. 16. From whom the whole body, fitly joyned and compacted together, by that which every joynt supplyeth, according to the effectuall work∣ing in the measure of every part, making increase of the body, unto the edifying it self in love.

Members are not to stand like beautifull pictures in Church-windows, and as costly Images in Churches; that have eyes, and see not, eares, and hear not; but they are to be living stones in Gods building; not only to build up themselves, but one another also, that so a man may not only get no hurt from communion of Churches, but he may get good indeed from the same. And if I mistake not, here is the wound of Churches: When Members seek not, and indeavour not the good one of another; and so have Ordinances and means of doing one another good, but exercise them not; or if they do, receive not the good they might hereby; but may say, and shall say at last as he, Prov. 5. 14. I was almost in all evill in the midst of the Congregation: Sin prevailing, and sorrows by little and little, like water in a leaking ship, sinking the poor bark.

Quest. What are those means that are left to the Saints themselves, even private Members to exercise in Christi∣an communion for men and women; and so you may see when these are neglected, or not improved, the power of Christ in his Church is cast off so far forth?

Answ. 1. The first is, a Spirit of dear Christ-like love one to another, every one to all, and all to that again; being ready to expresse it self, in procuring the good of others as well as its own: This doth sweeten communion very much, and edifies, quickens, and encourageth a Christian in his whole course marvelously. Eph. 4. 16. Making increase of the body, unto the edifying it self in love.

Love edifieth, 1 Cor. 8. 1. Knowledge puffeth up, but Cha∣rity edifieth. It's the joy of the Saints, and that which makes the Saints to blesse God in heaven; where, take any one singly, all joyntly besides honour it, ten∣der it, and seek the good of it; and that one blesseth God, and seeks their good more than its own again; and this is prophesied, Zeph. 3. 9. That they may call up∣on the name of the Lord, to serve him with one ••••••sent, to serve the Lord with one shoulder; to help one another spiritually and outwardly, where there be many griefs and burdens which depresse the spirits, and make it unserviceable, is removed: As, what is there that doth alienate the hearts of men more from God and his Church, but want of love? Now when mens love grows cold, that a godly man is not esteemed whiles he lives, nor his death lamented so much as the losse of a swine. When people grow strange one to another, and take distastes and prejudices; when they can sit by the fire-side, and censure, and whisper; and make of∣fences, and take offences; and minds divide, and hearts divide; that if you ask what such a one is good for? the answer is; he is good for himself, and good to breed brawles, and divide a Church; A Kingdome divided against it self, cannot stand; & therfore hereby you cast off this Kingdom. Oh, Christians should pray for this, and mourn for want of this; and study peace, & follow it: It should be death to differ, or side, or make a party, one against another.

2. Earnest prayer for the Church, & all in it besides thy self: and that with striving with God, till an answer is given: Stretcht-out prayers, as they made for Peer. James 5. 16. Confess your faults one to another, and pray one for a∣ther, that you may be healed. And so Iude 20. But ye belo∣ved, building up your selves in your most holy saith, praying in the holy Ghost. This is a meanes to edifie one another, when there is inlargednesse of heart to pray one for ano∣ther; Psalme 122. 8. For my bret•••••••• sake, I'le wish thy peace. Sometimes a Christian can do others little good; yet he will wrastle for him in his prayers to God: One knowes not the good comes here••••; if withall a man keeps a good Conscience, making conscience of his wayes. And 'tis one of the greatest privi∣ledges that a man hath, when once he hath a share in all the prayers of the Saints as his own; and

it answers that Quere, What is a Christian the better for the liberties of the Church? Matth. 18. 19. Again, I say unto you; that if two of you shall agree on earth, as touching any thing they shall ask, it shall be done for them of my Fa∣ther which is in heaven. v. 20. For where two or three are ga∣thered together in my name, there I am in the midd'st of them.

Now when people are false herein to their brethren, and to their Covenant; to their God, and to their own soules; (for there is no one prayer thou makest that shall be lost; but if it attain not a blessing for others, it shall re∣turn again into thy bosome.) When there shall be no heart to spend prayer, or shed tears for them, whom Christ hath shed his blood for; now, you cast off the Kingdome of Christ.

Oh Brethren, consider of it, when there shall be many a soul in a Church taken by Satans temptations, and held in temptations, and ready to be overcome by temptations; and it may bee, would not be so, but because thou dost not pray; publick Ordinances, the ministe∣ry of the word, little good done thereby; because thou hast no heart to pray. Acts 4. 31. And when they had prayed, the place was shaken where they were met together; and they were all filled with the holy Ghost. This is the reason, the hearts of thy children, servants, and fellow-brethren remain secure and unshaken by all the Sermons they hear; nothing doth them good, nothing will pierce or penetrate their adamant-like hearts; because, thou hast no heart to pray for them, or at least, not to purpose.

[ 3] 3. Timely Exhortation; when brethren are dead-hearted, and heartlesse in their Christian course. Heb. 3. 12, 13. Take heed brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; but exhort one another whiles it is called to day, lest any of you be hard∣ned through the deceitfulnesse of sin. Brotherly exhortati∣on is a remedy against Apostasie of heart; for though a man cannot convince another, yet he may exhort him; and 'tis to be done in season, whiles it's called to day, with due respect, and taking notice of what good there is, with much wisdome, and a spirit of humility, or else thou spoilest all thou medlest withall; putting your selves in their estate, and with hearty unfeigned prayer, that the Lord would accompany the same with his blessing. Heb. 10. 24. Consider one another, to provoke unto love and good works. Look over the Congregation, and consider

such a Brothers or Sisters estate; one is poor and low, another falling, another very much altered: Now in some cases, a private Brother may do more than a Minister; the Lord help us, and stir us up to this work: Now when this is neglected, many soules are hardned.

4. Instructing and teaching one another, as occasion [ 4] serves; Rom. 15. 14. And I my self also am perswaded of you my brethren, that you also are full of goodnesse, filled with all knowledge, able to admonish one another. They were able for to instruct and teach one another. Isa. 54. 13. They shall be all taught of God. What God teacheth thee, that do thou teach others; what thou gainest by hearing, or by praying, or meditation; by putting que∣stions to others, sometimes to teach, and sometimes to be taught; and this do, if possible, in all occasionall mee∣tings, and worldly discourses; mix with it some sweet truth that God hath taught thee. But now on the other side, when Christians shall meet, and a 〈◊〉〈◊〉 is the worse for their fruitlesse discourse, no savo•••• of any thing of God; Let them meet never so long or o••••en, walking or sitting, this is sad.

5. In Comforting those that be sad; Thes. 5. 14. and [ 5] 4. ult. Comfort the feeble-minded, and support the weak; wherefore, comfort one another with these wo••••s. There are many sad hearts in Gods Church, and sad things are as wounds to a mans limbs, that make him halt or fall. Oh brethren, be much in this work, 2 Cor. 1. 4. Who com∣forteth us in all our tribulation, that we may be able to com∣fort them which are in any trouble, by the comfort wherewith we our selves are comforted of God. That a soul may say, such a one came to me, and spake some few words to me; but they were as seasonable, as though the Lord had sent an Angel from heaven to speak to me, and of more worth, than if he had given me ••any pounds: But now, when this also is neglected, that one Christi∣an hath not a word of encouragement to another, but dry and savourless discourse; this the Lord takes very ill at the hands of his people, that have received comfort from himself in the day of their sorrow and distresse.

6. Restoring a Brother fallen with a spirit of meekness; [ 6] Gal. 6. 1, 2. Brethren, of any be overtaken with a fault, ye which are sprituall, restore such a one with a spirit of meek∣nesse. Oh, how will a poor soul blesse the for such a Brothers prayers, admonitions, and exhortations, when

the Lord shall have brought his heart back again to him∣self; although before he did most of all disesteem and vi∣l••fie him.

Now, when these are not used, or not with a spirit of meeknesse improved, that a man never blesseth God for these; the Lord Jesus is pulled down from his throne, when not done according to the ability, time and place that the Lord affords. And this I wish, the Churches mourn not for another day: For my own part, I do adjudge my self before God and men, as most guilty of this, that I enjoy many sweet Ordinances, and we improve them not; and hence, the glory of the Lord fils not his Tabernacle, abides not on his Churches, ei∣ther to draw others to them, or to make others abun∣dantly blesse God for them.

Now here I will shew you the causes of this.

[ 1] 1. Not gaining much in private duties, in Prayer, Me∣ditation, Reading, and daily Examination of a mans own heart: And hence they cannot do good, because they receive none, or very little themselves; they have not a treasure within, hence they can spend little, have no heart or ability to exhort, instruct, comfort: He that keeps not his shop, his shop will never keep him. As Psal 41. 6. His heart gathereth iniquity to it self, when he goeth abroad, he telleth it.

[ 2] 2. A low spirit, which makes a man to have low thoughts, and endeavours, I mean not an humble, but a narrow spirit, not inlarged to hold much, or to do much, hence it doth little. As take a plain Countrey∣man, he neither seeks or regards the affaires of the State in publick, because his spirit and condition is low; but Princes do mind and attend to the affaires of the King∣dome, to advance it; because their condition is high, and they know it. Moses, he suffered reproach with the people of God, losse of all the honour and pleasure of Pha∣ra••hs out; feared not Pharaoh, nor losse of life for their sakes: For, he saw that God which is invisible; like Saul, when once a Ringdome comes to be in his eye, he leaves off to seek the Asses.

[ 3] 3. Sloth. There are Thornes, Prov. 15. 19. and Lions, Prov. 26. 13. in a sluggards way: There be many difficul∣ties, businesses, occasions, and objections; when as if once he were resolved to break thorough them, then the work would go on: Like a man, when he is in his

warm bed, he is loth to rise; but when he is up, he would not be in his bed again, if he might be hired again to put off his clothes: I shall get no good; saith one, nor do none, saith another; and when these businesses are past, and occasions over; and at another time, I will seek God, and go about Gods work; and thus a slothfull spirit hinders.

4. Want of Faith. 2 Cor. 4. 13. We believe, and [ 4] hence we speak. Faith empties us most, and hence fils us with Spirit and Life of Christ Jesus; hence Steven, full of faith, and the holy Ghost. A lively Christian, when he comes in another Christians company, it may be he knows not what to speak; but he looks up to Christ, and sayes; Now Lord, here is an opportunity in doing or receiving some good; and therefore now Lord help.

5. Want of fear of God, and consolation of the spirit of God▪ from the sense of Gods love. Acts 9. 31. They [ 5] wal•••••• 〈◊〉〈◊〉 the fear of the Lord, and consolations of th•• Holy Ghost: the Church was edified by the con∣solations of the Holy Ghost. A man that's wounded, keeps within, and stirs not; but when he is in health and strength, now hard work is his meat, he cannot live except he work. 1 Cor. 15. ult.

6. Not considering the shortnesse of our time of sowing. [ 6] Heb. 10. 25. Whereas, if men were on their death-bed, they would wish, Oh, that I had walked more blame∣lesly, and fruitfully; men care not for a comfortable reckoning as yet.

There are two causes why they receive no good.

1. From a mean esteem of the Saints; looking on them [ 1] as men, and not as an Ordinance of Christ; their persons, prayers, and speeches. And this is a rule; Men never gain any good by that Ordinance which they despise: if all were Scholars, Ministers, or Saints glori∣fied, they could then esteem them. Hence, Eph 4. 16. Edifying is by love; Making increase of the body, edify∣ing it self in love.

2. From want of being poor in spirit, and sensible of [ 2] their extream need of Christ, continually in all means: Beggers will pick up crums, and watch for a word of encouragement. Isa. 11. 6. A little childe shall lead the Wolf and the Lion; that is, when the Lord hath humbled the heart of a man. Oh, when a Christian

thinks none so poor and shallow, and heartlesse as I, and every one is better than I, however I need more than a∣ny: This soul will be glad to suck the brest; and the Lord will fill others with light and life, and his own bowels, to do such a one good. Whereas, else they are shut up, and they find no good conveyed to them by any of the Ordinances of the Lord, nor any presence of God in them.

[ 3] 3. There is a Ministeriall power, committed from Christ by the Church to the ruling Officers thereof. I say, by the Church, for all power in the Church, is properly Christs, yet he nextly communicates it ordinarily to his Church, or multitude of Beleevers, to whom is commit∣ted the supreme power of the Keyes in his word, and a binding and loosing, as hath been shewen; and by this Church, this power hath been by Christs appointment, and still is, to be communicated to those that are chosen out of themselves, to be Officers and Rulers over them in the Lord, to exercise the power of Christ over them ac∣cording to his will. Hence the very power of binding and loosing, opening and shutting, given to the Church, is also given to Peter and the rest of the Apostles, and the successors of Christs Apostles in Doctrine, sent of Christ, Iohn 20. 23. Whosoevers sins ye remit, they are remitted; &c. Because, though the power of Communication of it is in the Churches hand, yet the power of usuall ad∣ministration of it is in their hand; whiles they exercise it according to Christ, yet by the Church. And hence Paul puts a difference between this extraordinary Mini∣stery, as Apos••leship, and ordinary. Gal. 1. 1. An Apostle not of men, not by the will of men, but by Christ; for the Church, not by it: Now this I say, is by the Church from Christ. Hence, Acts 20. 28. The holy Ghost haoh made them overseers; so that 'tis no invention of man, or act of man, or the power of man; but of Christ, and hence refuse to be under this power; men cast off the yoke and power of Christ Jesus.

For though the estate of the Church be Democraticall and Popular; and hence no publick administrations or Ordinances are to be administrated publickly, without notice and consent of the Church; Yet the government of it under Christ, the Mediator and Monarch of his Church; tis Aristocraticall, and by some chief, gifted by Christ, chosen by the people to rule them in the name of

Christ, who are unable, and unfit to be all Rulers them∣selves; and to cast off these, or not to be ruled by these; is to cast off Christ. Luke 10. 16. He that rejecteth you, re∣jecteth me. Numb. 16. 3. You are gathered together against the Lord; The Lord accounts himself opposed and resi∣sted, when the Officers of his Church are slighted, and their government despised.

Quest. What is this power?

Answ. 1. Negatively: 1. It is not any Lordly pompous power, to bear the bell of great smoakie titles, to govern in worldly pomp; or by worldly rewards, and civill punishments. 2 Cor. 10. 4. The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds. It shall not be so with you, saith Christ; but as I have been without all worldly s••ate, so must you be one to another. And hence, 1 Peter 5. 4. Not being Lords over Gods heritage: Christ never gave his Ministers power of opening and shutting the doors of New-gate, and Bonners Cole-house if they would not sub••••••ibe, or to confute mens opinions with their own lawes, and bind consci∣ences with chaines of Iron, or to promote his servants by spirituall livings. Christ himself refused to be a Judge in civill causes; hence some of our Divines, when they would grant that Peter was Christs successor, and the Bi∣shop of Rome Peters and Christs Vicar; yet as Christ being on earth, exercised no civill power, so much less may these.

2. 'Tis not any Antichristian illimated power, viz. to [ 2] have power over many Churches (for thats the main spi∣ritual Antichristian externall power) and the Ministers thereof; for we read in Scripture of many Elders and Bishops in the same Church, Acts 20. 28. but never of any one ordinary Minister, or Officer over many Churches; either to govern, or to baptize, as the Anabaptists would among them, as many godly plead for now in the misty confusion of England. And look as we cry out of one Minister non-resident, that shall have six or ten livings, though he give never so good a stipend; not only because of his pride and covetousnesse, but because of his uncon∣scionablenesse, &c. So here much more of one man Over∣seer over many congregations, it may be an hundred at least.

3. 'Tis not any Magisterial power, Diotrephes-like; ei∣ther [ 3] to do what they will, Mat. 23. 8. and their wills to be their law; No, Matth. 28. 20, Teach, all that I com∣mand

you: If they do sin, their persons are under the censure of the Church, in case of manifest offence and scandall by the mouthes of two or three witnesses who being Members of the whole Church, and under it, and being sinfull Members; may, if the case need it, be proceeded against by the whole. Neither have they any power to act any publick Ordinance which concerns the whole Church, and where 'tis bound by Christ to judge, without the privity and consent of the Church, as to elect Officers, admit Members, cast out offenders in the Vestry without the knowledge of the Church, one of the blaines of the reformed Churches, which the Apo∣stles with their extraordinary power never did them∣selves, much le••e should these. 1 Cor. 5.

[ 4] 4. They have no immediate power of rule imme∣diately given by Christ, over any one particular Church, but mediate by that Church where they are; their gifts of teaching and ruling are immediately from Christ; but their actuall power to exercise it over this or that particular Congregation, is by that Church only. Hence Deacons that were only to take care for the outward estate of the Church. Act 6. 3, 4. they were ordained by lifting up their hands. This is Apostolicall power, and an intrusion, and cuts asunder the force of the argu∣ment of Master Ball his Book of power for Presbyte∣ry, &c.

[ 2] 2. What is their power affirmatively?

Answ. 1. They have a power given them of ruling and governing from Christ by the people; hence they are called Rulers, and such as rule, and are over Gods Church; hence they have strict charge and command from the Lord to do it. Hence Paul at Ephesus, When he was with them three years, yet had Rulers there; and vers. 28. Feed Gods stock bought by bloud; over which, not men, but the holy Ghost hath made you O∣verseers; Christs Church being like sheep, apt to stray and perish, unlesse these watch against wolves, and these the Apostle at his last parting left; hence also, they are to give an account of it at the last day. Heb. 13. Hence th••se cast off the Lords govern∣ment over them, who will have no Rulers or Gover∣nours in Churches, who shall either speak it or think it, but leave all to themselves and their liberty; to teach, baptize, to order things in Church, and so by this

means they are not only single Members or Officers; but Pastor, and Teacher, and Elder and all. This generation of men, sons of Korah▪ are risen up in these latter times; especially amongst Ana••aptists, Fa∣milists, and rigid Separatists, and who are privily crept into New-England Churches; Whose condemnation sleeps not, Satan carrying them to extreams, and pride lifting them up above themselves, above Men, a∣bove Officers, above Ordinances, and above God. That look as Common-wealths are under greatest bon∣dage, where there is an Anarchy, where every one must be a slave, because every one must be a Master; So in the Churches, no greater bondage can come than this, the foundation of all confusion, and the scand••ll of the wayes of God which through mercy his people here enjoy.

2. This power is more than any one private Mem∣ber [ 2] hath in the Church, who is not an Officer; it would be a most simple ridiculous thing, if there should be Election, Ordination, many Prayers, much triall of men, for to rule, and guide, and govern, separation from the rest, and yet not to have any more power than one private Member. Hence the Apo∣stle sayes, Submit to them that are over you, 1 Thes∣salonians 5. 12. and Hebrews 13. 17. Obey them ••••at guide you, or rule over you. Hence those that do ac∣knowledge Governours in the Church for names sake, but they are such as have no more power than a private Brother; they do but allow the name, but deny the thing: Hence say they, they are to watch; so are private Members: they are to admonish; so is every pri∣vate Member: they are to rule; the word signifies to guide and go before another.

Answ. 1. The word to rule, 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 than they that are besides him in the Family; though this be not such a paternall power, yet it is somewhat more than that of private Mem∣bers. And that Heb. 13. 17. is a word which is the same with that in Matth. 2. 6. Governour, particular∣ly spoken of Christs government, to feed otherwise than private Members.

Answ. 2. 'Tis true, they are to watch and admo∣nish in way of Christian duty; but others in way of

Christs authority, as being his Ambassadors, and sent of him; as in a family, one servant should watch over ano∣ther; 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 liber∣ty? true, but you are not a Church. An Elder reproves, and they will reprove again: What, shall not the Church have liberty? An Elder gives reasons strong, and unan∣swerable 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 scandall that ever Gods wayes had. If Elders sin openly, 'tis a∣nother case, and somewhat also is there to be done; Sub∣mit your selves one to another, much more to an El∣der, &c.

[ 3] 3. In the execution of their office according to Christ, they are over the whole Church. Their persons indeed ase 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 last Member of the Church: Suppose the sin be not only suspected, or reported, or apprehen∣ded 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 sub∣ject 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 evill, but in good things according to God; and yet in evill things, look on them as those over them. Exempli gratiâ, A Minister in the execution of his office, let him preach Christs eternall truth, deliver it and prove it; What ever humane weaknesses there be in him, what e∣ver 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 per∣son 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 Christi∣ans, but as unto an Ordinance, stampt with an authority of God upon them; in ••eed they are not to do any such thing without the presence, consent, and judiciary power of the Church; and the Church may not submit to what Elders propose to be Christs mind; but then they cast ••ff 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 over board.

'Tis true, they are but servants to the Church, be∣cause they are by the Church, for the Church, and to help the Church, 2 Cor. 1. 24. and are subject to them if they sin; 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 ac∣count himself cast off.

1. Because their power thus rightly executed, is the [ 1] power of Christ Jesus: Hence refuse it, you refuse to be subject to him; If men wil not be ruled by Gods Ordinan∣ces. but will rule Ordinances, they go about to tule Christ.

2. Because, if there shall be no subjection here, 'tis [ 2] profest licentiousnesse, and not liberty in Churches; You have liberty, but what liberty? to be subject to Christs power in pure liberty, and that in his servants. Now when men will not, and shall refuse, without shewing rea∣son, or convicting Elders of sin; this is to cast off the Government of Christ.

3. Elders are helpers of people, and there is no peo∣ple [ 3] but will stand in need of such helps, if humble, and a∣ble to discern, 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 ••ear submit; and say, if ye be faithfull watchmen, what am I that I should be unsatisfied? my ignorance may mislead others, &c.

[ 4] 4. They have power to over-see, when they see cause, Acts 20. 28. and to see into, and enquire in∣to the estate of the stock of God, to know their spiritu∣all 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, not 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 Ephe∣sus; to go from house to house, and enquire, to teach and exhort, Acts 20. for Elders are to prevent scandals as well as to remove them, left 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 spirituall 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 find 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 hee loves it; and will not have man to know it, at because hee is ashamed of it; But you shall know it, the last day that the Lord would have healed you, and you would not, but can quarrell and snap at the Elders when they come to enquire of your condition? and why do ye inquire; you take too much on you.

[ 5] 5. They have power to guide, and counsell, and warn the Church, at least in all weighty affaires which may concern them and their common good: hence they are called guides and leaders to the peo∣ple, Heb. 13. 17. Mal. 2. 7. I do not mean in all personall things. Acts 20. 31. I warned you of wolves, &c. Hence

[ 1] 1. For members in matters of great and weighty affaires which concern the good of the whole Church,

may all Churches, never to enquire at Abel is casting off the Lord, as in election of Offices in Church, and Ma∣gistrates in the Common-wealth, &c.

2. Hence to receive any opinion different from all the [ 2] Elders in the Church, and never ••o 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 undertook the care of the Church without it; and it sads their hearts that they do their work feebly.

3. Hence to propose a doubtfull question to the [ 3] Church, which may trouble, or bring an offenders sin to the Church without counsell 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 Epi∣stles to the Angels; and if one man may propose a doubt∣full opinion, another may, and a third, and one may side with another, and so much confusion will fol∣low.

4. Hence when men shall not take warning of evils [ 4] to come upon evident grounds, it's casting off the Lords yoke; and 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 find else such evils which the Seripture notes, ac∣cording to the word of the Lord by his servant Elisha, so will the Lord make good the words and threatnings of his faithfull servants.

5. They have power of publick reproof of any [ 5] 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 especial∣ly, and at hand; as now in a Family, no wise man will suffer brawles amongst his children or servants, but sayes he, tell me. 1. Tim 5. 20. Now this is sad when a man cannot forbear reproof of others, nor hear reproofs of Elder, but turns again, and will be judge in his own cause though never so grosse, a sign of an extream fro∣ward 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 Iudge, &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 Instruction, and not obeyed the voice of my teachers?

[ 6] 6. They are to feed with power, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, every one in their places, publickly instru∣cting, exhorting, comforting, and privately also; which though private men may do, yet here is the stamp of au∣thority also, and so the more power the more blessing u∣sually, if God be acknowledged therein. Acts. 20. 28. Hence.

[ 1] 1. 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 tears, &c. and so cast it by; this is to cast off the Lord.

[ 2] 2. When men grow glutted and full, Mal. 1. ult. al∣though they cannot 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 chains. Amos 8. 12. When will these Sabbaths be ended? for which the Lord threatens a ••amin, 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 work that's heavy. 2. Lest it be unprofi∣table for you; you think to get this and that good by it, but it will be nothing in the conclusion.

[ 2] 2. Because we lie under slander of many, and that godly, as if Elders in Churches were but only Ci∣phers.

[ 3] 3. Because people begin to run to extreames, Elders taking all to themselves, and people taking all for them∣selves.

[ 4] 4. Because if here be not attendance you quickly see the miserable ruine and fall of Churches, more sad than the burning of Solomons Temple. 'Tis observed of Iero∣beam when he was sacrificing he had no leprosie, but whe•• he stretched out his hand against the Prophet it was withered; for the Lord will not bear here, they may be depised, 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 list. But the Lord will be provoked for this, all Satans subtilty lies here; dis∣grace the Elder sayes one, divide them sayes▪ another, pull thom 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.

3. Try when the externall Kingdome of Christ in a [ 3] Common-wealth is cast off; for when any Common-wealth is ordered according to the sacred will of Christ, by such persons especially whose aim is to advance the Kingdome of Christ by their rule and power, 'tis then be∣come the Kingdome of Christ Jesus. And hence, Revel. 11. 15. when the seventh trumpet is blown, and the Lords last wo is come upon the world and the Kingdoms thereof, which have opposed Christ, and those King∣domes are turned to imbrace the Gospell, and submit to the power of Christ in the same, then it's said, The King∣domes of the world are become the Kingdomes of Christ; it's not said, Christs Kingdome is become the Kingdome of the word, as if Christ should put down civill authority, and exercise rule by it himself, but The Kingdomes of the world, i.e. the various Kingdomes are become Christs, i.e. to advance it, and debase themselves at his feet. Eph. 1. 2••. it's said, All things are put under Christs feet, and he is head over all things to the Church, (that is universally, chiefly▪ 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?

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

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

Secondly, There is some inferiour power, by some [ 2] superiour power, set over particular Persons, Cities, and Towns, for the well ordering of them. The ground of this is, that naturall necessity which Iethro 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 Towns, 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 form of this government is not in all Common-wealths alike; the Lord not binding to any; and hence called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an ordinance of men. Hence it is a foolish vanity to ask a warrant in Scripture for such a form of Government; for humane wisdome may teach this, though not in Church-government. Yet this su∣preme and inferiour Government hath been in all King∣domes, 1 Pet. 2. 13, 14. to both which subjection is re∣quired; to refuse to give it, is to cast off the Lords Go∣vernment; and there are couched four reasons in that place to prove this.

[ 1] 1. Do it for the Lords sake, for the name of Christ; and that honour and majesty of Christ stamped on them, sub∣mit; hence cast them off, you cast by respect unto; nay, the name of Christ Jesus.

[ 2] 2. Because they are in the room of the Lord, to do the work of the Lord; In punishing evil doers, and for the praise of them that do well. It's true, they may abuse their power otherwise; but yet their power is one thing, and their abuse of it another.

[ 3] 3. Because, this is the will of Christ, and you do well in it; and so you shall stop the mouthes of foolishmen, apt to speak against you for sin.

[ 4] 4. Because, this is the liberty of Christ, vers. 6. and you are servants to Christ in it; and to do otherwise is licenti∣ousnesse; 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 of 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▪ When is Christs Government cast off in re∣spect of the supreme power?

Answ. Those that know the questions about the

power of Princes and people, especially 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 than 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.

1. When men cast off secretly dread, and fear, and reve∣rence [] 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 coun∣sell of God by Iethro and M••ses; but when they be E∣lected, 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 fifth Commandment, all duties to them are com∣prehended 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 of worth are respected; and hence the Countrey is neg∣lected. I cannot say so after many thoughts; for I am perswaded no place in Europe more ready to honour men of publick spirits, and of eminency in piety, and humili∣ty; without the seeing of which, no Countrey more apt to vilisie; because grace is the glory in the eye of a Countrey led by Religion: But take heed, lest such a spirit be all us; lest the Lord put out our Lamps, and cast our Crown down to the ground.

2. When men seek to pluck the sword of revenge for sin [ 2] hurting the Commonwealth, out of their hands; with∣out 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; y••s; when he gives good counsell▪ and when he is a revenger, to execute wrath on him that doth evill: So that be the evill what it will be, if it hurt the Common-wealth, or be against any wholesome Law thereof; he is Gods Minister to pu∣nish 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; where∣upon

the Magistrate put him to death, who dyed with extream horror; Whereupon heresies being begun to be s••ibb'd aud blasted, Bellius writes a Book: 1. That men should punish no heresie at all; but be mercifull and ••eek, as Christ was to the adulterous woman. 2. If they did; yet that Magistrates they should not punish for [ 3] errors or heresies. 3. If they did, yet not with such se∣verity 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 casting off Christs power, to take away power from Magistrates to punish sins against the first Ta∣ble, of which errors and heresi••s in Religion are part. It's as clear as the Sun, that the Kings of Ia••ah that were g••dly 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 judiciall commandments, concern∣ing the punishing of Sabbath-breakers, false Prophets, Hereticks, &c. G••ds fence to preserve morall lawes; 〈◊〉〈◊〉 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 civill sword, is that ••••pery; by means of which Antichrist hath risen, and hath continued in his pomp and power so long together, The indulgence of Princes towards the Papal function in matters of Religion, hath undone Christen∣dome.

'Tis true, every error is not to be immediately com∣mitted but when 'tis like a gangrene, of a spreading na∣ture, then the Magistrate in due time must cut it off spee∣dily.

Ohject. Leave them to the Church.

Answ. True▪ leave them 1. there. But 2. Sometimes the Church will not, sometimes they are not of any Church. A ••apist, an Arminian may come in and lea∣ven 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 their wolves: A wise shepherd had rather let a hunter come in and kill one of his sheep, then let a Wolf or Fox escape, Acts 20. 29

and see his people persecuted, than their soules wor∣ried.

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 or 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 six Articles against the Saints pursued with blood, made them increase the more.

3. When men will not submit to the wholesome Laws [ 3] of Magistra••••s; which are either fundamentall, and con∣tinuing; or O••ders that have their date and time of ex∣piring, made for common good. When men will ei∣ther have 〈◊〉〈◊〉 laws, or as good as none, or submit to none but what they please, Deut. 17. 12. He that will not hea••ken, but do pres••mptuously, shall dye; He being the Minister of the 〈◊〉〈◊〉; and indeed it is to cast off the Lord. I go not about here to establish a sovereign power in Ma∣gistrates, when is proper to God, to ma••e what lawes they will, about civi••l, Religious, or indifferent things, and then people to 〈…〉〈…〉 for no other ••eason, but because of their will•• under which notion, superstiti∣on in Churches hath been ushered and maintained, you must 〈…〉〈…〉: in that case, it's better to s••ffer than to sin, and nor to do, than do. But 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 especi∣ally, the hopes of the Common wealth, are catcht with, Prov. 2. 13, 16.

1. Who••edome, secret lusts and wa••tonnesse, and o∣ther strange lusts which I ••••ase a••d dare not name, 1 Kings 1••. 24. The sin before Shishah came, a sin which many times Solomon cannot see thorow his window, nor the eye of authority discern; but God will judge for it, Heb. 13. 5▪ and if he be ••udge, who shall be thy Jailor, but Satan? and what shall be thy sentence, but death? and what thy ••naines, 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 drunkennesse, idleness, corrupt opinions, scoffing at the Ministers of God, and wayes of God: For I seldom knew a persecutor, but he was an adulterer, though it's not alwayes true; and in the end, poverty and ruine. 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, un∣lesse thou repent: for thy looks, thy lusts, thy dallian∣ces, thy thoughts, thy speeches, thy endeavours this way, much more for the thing. Mans law shall not bind you here, because it cannot reach you; but know, that Christ is cast off by you.

[ 2] 2. Loose company, vain men, Prov. 25. 3, 4. A Common-wealth is a refined vessell of use of God, and judgement is established; when these are taken away, your knors 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 strong against all ••aws of God or men. So here, the knot of good fellowship hath been the bane of the flourishing State of England, meeting in Tavernes and such places; and the cause of wheredome, and of all evill commonly in a Nation. For hence▪ Much precious time is lost; which if spent in praying, as in sporting with th••••, many a young mans soul had been blessed: Hence, s••metimes dicing, feasting, excessive drinking, merry 〈◊〉〈◊〉, which take off all spiritual joy: Hence filthy songs, and lascivious speeches; by which hopefull young men are i••s••a••ed, and taught to do wickedly, and so knit to them; that it's death to part with them, and it's better to burn a whole Town, than to poyson one hopefull young man.

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

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.

[] 1. When Souldiers in particular Towns, cast off respect, care, conscience to the commands of their leaders set over them of God, and who under God are the walls of out∣ward

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. ••suppose, in such a place at least, according to the Centurio••s example amongst Heathens, Mat. 8. 9. a word of a Comman∣der to any of them should be a law. I say to one, Go, ••ee goes. Now for men to come when they l••st to those mee∣tings, and so time is lost, and when they do come, no care; I had almost said conscience, to mind 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, it's intolerable; but that Mem∣bers 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.

2. When any Town doth cast off the power and rule of [ 2] 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 mat∣ters imprudently: Town-orders may also sometimes want that weight, that wisdome, those cautions, that mature consideration as is meet, as also that due & prudent publi∣cation, that all may know of them, with records 〈◊〉〈◊〉 them. But take Town-orders that be deliberatly 〈…〉〈…〉 published, for the publick peace, prof••••••, 〈…〉〈…〉 place, to oppose these, or persons that 〈…〉〈…〉 much care, fear, tendernesse; If I know 〈…〉〈…〉 of a crying nature, provoking God, 〈…〉〈…〉 go∣vernment. I confesse, if there be not 〈…〉〈…〉 no way of living under any gov••••nment 〈…〉〈…〉 or Common-wealth, if the publick affaires of 〈…〉〈…〉 cast off. I know sometimes, godly 〈…〉〈…〉 through weaknesse, want of light, 〈…〉〈…〉 and vio∣lent tentation, oppose here; but I am perswaded 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 clear up

all the doubts about this matter, 1. What prudence should be used in making lawes? 2. How farre those hu∣mane lawes and Town-orders bind conscience? But I cannot attend these; only six things I would here say.

[ 1] 1. The will and Law of God only hath Supreme ab∣solute and sovereign power to bind 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 a∣gainst the Papists; so that no law can immediately bind conscience but Gods.

[ 1] 1. 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.

[ 2] 2. Because he only can save or destroy the soul; hath only power to make lawes for the soul to bind conscience. Iames 4. 12. There is one Law-giver, who is able to save or d••stry. Isa. 33. 22. for the law which so binds con∣science to a duty that the breach of it is a sin, and that a∣gainst God: we know that the least sin of it self destroyes the soul, binds it over to death, but none have power to destroy it but the Lord himself.

[ 3] 3. 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 civill as well as in Religious matters. Prov. 2. 9. wisdom teacheth every 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 de∣scends to the plaiting of the hair, 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, mo∣tives, and secret words; and if so, then it must be accor∣ding to the rule of the word: and hence the word only hath absolute power to bind Masters, Servants, and Prin∣ces how they govern, and people how they subject; and this the Lord hath done to make men take counsell from him, and walk in fear before him, and approve them∣selves to him, especially Townsmen in their places not to consult without God.

[ 2] 2. 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 a∣ble to give sufficient direction herein. For all the au∣thority of the highest power on earth in ••••rri••ing of Laws, is in this alone, viz. to make prudent ••llection and speciall application of the generall rules, recorded in Scripture, to such speciall and peculiar circumstances which may promote the publick weal and good of per∣sons, places, proceedings. Prov. 8. 85. By me Princes decree justice. Ioshua 1. 7, 8. Do what Moses commanded, turn 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 Ioshua did, not particularly set down by Moses, but may be col∣lected from it. Deut. 1. 17, 18, 19, 20. The king is to have it, that he may prolong his dayes in the midst of Israel, in his Kingdome. What made Rehoboam to turn from these wayes? he thought he could not stablish his Kingdome without it; that was therefore the ruine of him and his Kingdome.

1. This appears, because the word is sufficient to di∣rect, [ 1] as hath been shewn; and hence all directions and rules are to be taken from hence.

2. Because either men have rules to walk by, or their [ 2] own wills and apprehensions are to be rules; but not so, because mens wills are not only corrupt, but it's a peculi∣ar 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 to be had.

3. Humane lawes or orders thus, either set down in [ 3] 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 human•• power, (i. e. as published and imposed by man;) 〈…〉〈…〉 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 〈…〉〈…〉 opposed; they are like subpoenas in the King•• name, or writ of arrest, which by vertue of higher power chal∣lenge obedience; And thus to break these, is to 〈◊〉〈◊〉 against God, and makes the conscience liable to punishment from God: And the reason is.

[ 1] 1. 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.

[ 2] 2. 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; & the meaner the power is (as in Towns) the more terrible will the Lord be, when he comes to visit for it; hence they re∣ceive to themselves damnation, both by God and men.

'Tis true, if they be not thus according to the word, but rather against the generall rules of it: though men in Towns 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 Gospell. Revile not the Lords high Priest; speak evill of no man; but ra∣ther come in private, and confer with them; and hear what may be said, and be willing to give and take rea∣son.

[ 4] 4. Humane lawes and orders may be known to be ac∣cording 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 scru∣pulous minds. I cannot see (so ignorant) when an or∣der is collected from the generall rules of the word; n••w this conclusion answers that doubt: For look as the main work of men in place, is to promote publick good; (and hence publick spirited men are to be chosen for i••) so the principall 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 M••nister to thee 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 g••od. Hence, 1. If a law be made for publick hurt, th••t law is not of God.

[ 2] 2. 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 Ioshuas spirit herein, Iosh. 19. 49, 50.

3. If laws be only in appearance and pretence for pub∣lick good, and not really, they bind not; none must do evill, much lesse make a law of it, for publick good. No∣thing more usuall than to make civill 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 Ieroboams command for Religion. Some things are forbidden plainly, they make not for pub∣lick good, but hurt, the statues 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 hurt∣full 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 pub∣lick good circumstantiated; some things are indifferent in their nature, but convenient and comfortable in their use, those are indeed according to God. And such things may be discerned, they are so obvious and sensi∣ble, of such necessity and such profit, when duly consider∣ed by persons not blinded with their private in∣terests.

4. Hence things indifferent, which may as well be left [ 4] undone as done, and so publick good no way advan∣ced, 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 Idol-lawes, no hurt, nor is there good in them: And hence, some of the most rigid Schoolmen maintain such lawes bind not conscience; we are not to seek our private only; now all human lawes are helps to seek publick.

5. That lawes made for and according to God for pub∣lick [ 5] good, if they do not destroy some mens particular; only for some time pinch and presse hard upon his parti∣cular good; or their particular good, men are bound in conscience here to submit. True, 1. If it were possi∣ble, all lawes for publick 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 hea∣viest end of a staffe that is to be born, must fall on some mans shoulder, and such lawes must be made. Hence a man is to bear and submit cheerfully, i. e. from the rule of love, which will abate of particular for the generall good; love that more than 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 generall, but would be conteut that some particular should be pin∣ched. 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 Tow••smen are carelesse, unjust, and aimed at their hurt, when it is thus, 1 King. 12. 4.

[ 6] 6. A meer Penal law when 'tis broke; the forfeiture is sufficient for the satisfaction of the offence, or trespasse; but not in a mixt Law.

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

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

[ 3] Thirdly, It is in the mind of the law, make satisfacto∣ry if the penalty be payed, though the law be not per∣formed, because the publick good in the mind of the Law-maker is known to be set forward that way as by o∣bedience to the law. In these cases penalty is enough; but if the law be mixt, i. e. there is a command it shall de 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 corn, and peace in a Town, that there be no complain∣ing; 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 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, beeause it is not a meer penall law; the thing is of weight, peace between neighbours, 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, than 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 than the punishment.

3. When servants cast off all subjection to their Go∣vernours. [ 3] Families being the members and foundati∣ons of Towns, and so of Common-wealths. When they are not obedient; but answer again; if they be let alone, then idle; if rebuked and curb'd, then stubborn and proud, and worse for chiding, and find 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 mark upon servants broke loose from their Masters, and got out of their time, that are under no Family nor Church-government; nor de∣siring of it, or preparing for it; but their reigns 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.

1. Hence they come to live idly, and work when they [ 1] list.

2. Hence men of publick use, can have little use but [ 2] when they please of them.

3. When they be with them, they have no power to [ 3] correct or examine, and call them to account, in regard of spirituall matters.

4. Hence they lye in wait to oppresse men that must [ 4] have help from them, and so will do what they list.

5, Hence they break out to drunkenness, whoring, [ 5] and loose company.

6. Hence they make other servants unruly, and to de∣sire [ 6] 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 mind war∣ring 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 Lords 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 subdne all those boistrous lusts, and pride, and passions; and bruise sin, Satan and self under their feet? Then I say, as the Lord, Isa. 33. 20, 21, 2••. Look upon Zion, the City of your solemnity, &c. See Rom. 8. 7, 1.

But if the heart grows 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 assured, 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 sworn, That every knee shall bow. 'Tis service and subjection which the Lord aims 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 liberties are.

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

[ 2] 2. Look on the Kingdom of Iudah here, which in one year all fell.

[ 3] 3. 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 Go∣vernment.

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

Answ. 1. The Lord can let loose the natives against us. Ahab kills 1000000 of Benhadads men, but after∣wards within seven yeares he returns again.

[ 2] 2. 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.

[ 3] 3. The Lord can turn the hearts of those in power a∣gainst people, and let Satan sowe suspicions, and sowe se∣ditions and clashings.

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

5. If none of these, Satan, nay Christ himself will come [ 5] out with garments dipt in blood.

3. Do not say, 'Tis not so, there is sweet subjection, i. e. [ 3] '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 attains this, who can be thus? yet there are means 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, & 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, that will not be ruled by Christ, or his servants or ordinances, but will have them to rule them, and ••ot to be ruled by them. The Lords chains are near, and therefore now take your time and come in submit to the Lord, and do as these here did, ac∣knowledge the Lord to be righteous, and turn unto the Lord.

Vse 6. Of thankfulnesse, for our present liberties and freedome from the bondage of men, bondage of consci∣ence, bondage of Satan and sin: need there is of laying this use seriously to heart, considering two things prin∣cipally. 1. The general complaints of the Countrey, as they of Iericho, 2 Kings 2. 10. 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 dis∣grace 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 than Iordan. Oh beloved, if it be an heavy hand of God to be under bondage, then look on it as a speciall grace of God to free us from bon∣dage. Deut. 32. 11, 12. The Lord alone did lead them, &c. and Moses, chap. 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. Is. 9. 8, 9, 10. He laments it, but yet is thankfull 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.

1: Means, Consider what all the liberties Gods peo∣ple [ 1] 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 tears, 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 wife, 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.

[ 2] 2. 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. Hence saith Christ, Luke 22. 20. When you see Jerusalem compast with enemies, &c. flie to the mountains, 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 fear, this you should see some-where. 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 o∣thers 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 mise∣rable; sin so dear, that there is not so much as a sigh under that; be thankfull for that.

[ 3] 3. Labour to maintain in the heart a holy fear of abu∣sing 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 means than ever, I and so must be if men grow not bet∣ter. Deut. 6. 10, 12. The Lord exhorts them, that when they be at liberty, they would not then forget the Lord, but then fear. 'Tis Luthers note on the place: When in

trouble, you rejoyce; but when in peace, you fear. I'le only name the sins of liberty.

1. Take heed of a Prayerlesse spirit, and that that [ 1] 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 storms are over, fall asleep. Its strange that Israel under Pharaoh cried, and under Gods afflicting hand in denying them water murmured. True thank∣fulnesse will help to prize what liberty affords.

2. An unloving spirit to the Saints. It's that I have oft [ 2] said; souldiers when they are set against a common ene∣my are all one, but when at liberty, then they fling jave∣lins at one anothers heads, differ in opinion, and in heart and affection, & 'tis not death so to do. Take heed of a ri∣gid, censorious, unloving spirit.

3. Extreme ignorance how to use our liberties; and [ 3] 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 liberties; but men misse of it through their ignorance and abuse. Hence many times more hurt done by an Admonition than by the sin, when administred in passion, and with∣out compassion. Hence under pretence of liberty, ex∣tream licentiousnesse.

4. Imperiousnesse of spirit, arising from a frothy empti∣nesse, [ 4] and an overweening opinion, and conceitednesse of their own abilities and wisdom above others: and hence will not be led, (being at liberty) by the Counsell and Advice of others. It's naturall for man to affect sove∣reignty, and when the time comes of liberty, then it hath a vent: Who made thee a Lord and Iudge over us? though in bondage, much more in liberty; they think Wills Com∣monwealth 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.

5. Resting with liberties and in liberties. We were [ 5] never in bondage, John 8. 33. yet servants to sin. We be Abrahams seed, better than 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.

[ 4] 4. Make use of liberties. He that hath them, but sees not so much glory in them, or gets not much good from them; he will be no more thankfull than 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 will starve there. Look as they, Deut. 15. 5, 10, 11. they were to bring the first fruits, and present them before the Lord, and rejoyce in all: so should you if ever you be thankfull for them, bring the first fruits to the Lord, and think there is more behind, and more in hea∣ven.

Object. But our outward streights are many, and temptati∣ons sad.

Answ. If Christ himself should come on earth, what would you have with him? would you have him come and set up an earthly Paradise? would you have better entertainme••t than 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 cals 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 losers your selves ano∣ther day.

[ 2] 2. 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 suck honey out of the rock, and oyl out of the flint, sweetnesse and mercy out of the hardest condition.

[ 3] 3. They that are not recompenced for their enjoy∣ment of liberties, by the spirituall refreshings which the Lord gives, shewing them more of their own hearts; the Lord proclaims liberty to them to depart. I am per∣swaded the whole Countrey would flouruish the more.

[ 4] 4. Lament rather your own vilenesse, who in the midst of all mercy, know not how to use, but abuse our liber∣ties: and hence the Lord forsakes us, as Ezza 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 power of sin, no where such sad anger; if in practice we be unthankfull, 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.

Vse 7. Of exhortation, to come under Christs Govern∣ment, and be in his service; lest ye come to know the dif∣ference between it and some other by experience.

Mot. 1. You must be either under Christs yoke, or Satans and sins, and so all other miseries: and therefore as Ioshua 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.

1. The government of others, tyrannicall proud men, or [ 1] 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 sid miseries; but these wounds do not kill them, 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.

2. Their government is in it self hard and bitter. To [ 2] serve a lust now, 'tis a torment, sometimes to conscience, if that be awake; if not, 'tis a curse of curses: much reluctancy against it; much chiding after it, and God hides himself; dreadfull fears, and heart it self unquiet, but Christs yoke is easie and his burden light; his assistance, and pre∣••ence, and love, and peace makes it so, and that daily, and at death especially.

[ 3] 3. 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; 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. Return you scorners at my reproof, and I'le power out my Spi∣rit upon you. Ier. 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 turn every man from his evill 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, you shall never be cast off; As sin hath reigned unto death, so shal grace reign unto eternall 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?

Answ. None have power to rule conscience but Christ, give him therefore this glory; that wherein he bindes conscience; conscience not out of fear, but love may in∣deed submit. I have instanced the particulars formerly, yet more distinctly. There be two great commands or charges of Christ, that lye upon all mens consciences to whom the Gospell 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.

[ 1] First, The command of Christ is, that every one to whom the Gospell comes, and is preached, do believe, i. e. receive Christ Jesus in all his fulnesse in the Gospel. Iohn 1. 12. For that is to believe; in which command lies Gods offer. 1 Iohn 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, De∣part 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 generall though none but the humble will 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, & are they bound to be∣lieve he is? Whereas the first act of faith, is not to be∣lieve 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 saith; and so a man may know and say, he is mine. The Gospell 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. Be∣cause they cannot believe, unlesse they should presume; as if the Gospell 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 binds all to receive Christ Jesus; to go up and possesse him, to feed, eat 〈◊〉〈◊〉, and live for ever. And I will leave this one 〈◊〉〈◊〉 argument; If men are liable to eternall con••••••mation at the great and last day, and to bear the 〈◊〉〈◊〉 wrath of God and Christ also, for disobeying the Gospell, for re∣fusing Christ and the offer of his grace therein: Then those mens consciences are bound to obey the Gospell; i. e. to believe and receive Christ now in this life.—But all that have the Gospell preached to them, are liable to eternall condemnation, for disobedience to it. Iohn 3. 18, 19. Psal. 2. 12. Kisse the Son, lest he be ang••y. So. 2 Thes. 2. 8, 9. He comes to render vengeance on them that obey not the Gospell. Rom. ••. 10. The Lord shall judge the secrets of all hearts by my Gospell. That is, where ever the Go∣spell comes; for they that have no law, having no law shall not by judged by it: But men that have had the Go∣spell, shall be judged by it, and therefore are bound to o∣bedience thereunto.

The serious consideration of which one truth, is enough to draw all 〈…〉〈…〉 from the power of unbelief; especi∣ally they that say▪ I cannot, or ought not believe. For the reason why me•• do not come, is,

1. They think the Gospell concerns not them; what [ 1] doth the Lord say to me, come so vile, and sinfull? yes, that he doth; if there was no such law, there could be no transgression or condemnation.

[ 2] 2. They think they shall presume. No, if conscience be bound to it, 'tis no prefumption, to keep a Sabbath a∣right, or to receive Christ as God offers him: Oh, this quiets conscience.

[ 3] 3. 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.

[ 4] 4. 'Tis a chain, 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 chiefest; without this, all your obedience is hypocrisie, and abominable; but this will please, and then all poor obedience shall please.

[ 2] Secondly, Love unto the whole will of Christ; especial∣ly 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, & so from under the grace of Christ, (and the argument is strong, if true;) but why not under his government? because they find daily a spirit so crosse to the will of Christ; and hence under continuall fears of condemnation. Oh but consider, hast thou no love to the will of Christ and 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 tryall of subjection to Christs will! How do you love it, love his Sabbaths and Ordi∣nances, because of his love to you? How do's this con∣strain you?

In particular; Love the people of God, that is, his speciall commandment, 1 Iohn 3. 23. Iohn 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 Sooffer. 5. If met on a Bridge, an opposer of the Truths or servants of God. This is that which kindles wrath, and wherein the in∣ward venome of hypocrisie appears. There's many duties neglected, and not that spirit of prayer, and holy con∣ferences 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 blessed∣nesse to be like them, and daily mourn under your neglects; that in every thing, the Gospel is not adorn∣ed by you: & 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 〈…〉〈…〉 Christ, their lives not desired, their deaths not lamented, but you know how to contend, and are carelesse though the Gospell and God be slandered; you 〈◊〉〈◊〉 of 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. O••, but if herein you submit, herein Christ is honoured, and Gospell glorified in love and amiablenesse: Not in a rigorous austerity of spirit, and diabolicall censoriousnesse; but in word and deed, coun∣tenance and gesture, comforting and encouraging one another.

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

To conclude with a word for help here.

Means 1. Look to Gods Ordinances, not as they be in themselves; but as appointed of God, to commu∣nicate an almighty power of spirit to them that wait on the Lord in them. An almighty power must over∣come, and go on Conquering, and to Conquer. How shall we have this by Gods Ordinances? Some more princi∣pall, 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 〈◊〉〈◊〉 of Iordan to Na••man; How did they cleanse? Whe•• 〈◊〉〈◊〉 lookt upon them without the command and 〈◊〉〈◊〉, he despised the••, and so found not the benefit of them, but afterwards hee 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, the breadth of it: Some things Christians see, and pray against them, and then all is well; but see the breadth of evill in your diso∣bedience. 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 there∣fore feel the breadth of evill in it; that being sensible of, and humbled under, and striving against your continuall disobedience; every thought may be brought into subje∣ction and obedience to Christ.

Notes

• Doctr. 1.
• Quest. 1.
• Answ.
• Quest. 2.
• Answ. 1.
• Answ. 2.
• Reas. 2:
• Vse 1.
• Vse 2.
• Vse 3.
• Quest.
• Vse 4.
• Objection.
• Answ. 1.
• Answ. 2
• Answ. 3.
• Vse 5.
• Quest.
• Answ. 1.
• Psal. 133. ult.
• Quest.
• Answ.
• Acts 5. 12.
• Quest.
• Answ. 1.
• Answ. 1.
• Answ. 2.
• Quest.
• Answ.
• Quest. 2:
• Answ.
• Object.
• Answ.
• Quest. 3
• Answ.
• Tit. 2. 9, 10.
• 1 Pet. 3. 18:
• Eph. 6. 5.
• 1 Pet. 3. 18.
• Tit. 2. 9, 10.
• Eph. 6. 5
• Answ. 1.
• Answ. 1.
• Vse 6.
• Ier. 2. 20.
• Object.
• Answ.
• Vse 7.
• Mot. 1.
• Mot. 2.
• Mot. 3.
• Mot. 4.
• Quest.
• Answ.
• Means 1.
• 〈◊〉〈◊〉 2.