1. Of the First; Touching the Antiquity and Dignity of Ecclesiastical Government.

THe Excellency, Antiquity, and Dig­nity of all Power and Authority con­ferred upon the Gospel-Church, descends from the Christ of God, who is the Original Author, and from whom it receives it's prime Honour. We may say in this case as 'tis said by the Wise Man, For what can the man do that cometh after the King? Even that which [Page 4]hath been already done; who now under the New Testament is the only Law-giver, and chief Establisher of Ecclesiastical Govern­ment: all Power in Heaven and Earth is gi­ven him, and all Justice and Judgement is committed to him, and all subordinate Pow­er is derived from him; His Personal Excel­lencies and Princely Vertues are not to be compared but admired. I have not words to expresse his Royall Majesty, and to set forth his Excellent Glory: He is exalted far above all Principalities, and far surpasseth all Names and Dignities; for the God-Head dwels in him bodily, and he is more than worthy of all Duty and Glory; His Love unparalel'd, his Wisdome matchless, his Power boundlesse, his Justice unquestiona­ble, his Innocency admirable, his Treasures inestimable, his Fidelity inexpressable, Ima­nuel, God with us, and who is Exalted above, and triumphs over all his Enemies. The most High and Mighty Prince, upon whom he fals he grinds to powder, and crushes his Adver­saries by his Power, and breaks them in pie­ces like Potters vessels; who acted so emi­nently for the Glory of the Creator, and so happily for the happinesse of the Creature, that Divine Justice might be compleatly sa­tisfied, and Mercy towards man admirably [Page 5]advanced: He that thought it no Robbery to be equal with God, hath freely humbled him­self to death, to drink of a bitter Cup, and to bear the Creatures burdens; Even he shall have the Government upon his shoul­ders.

The Glory that attends him, further ap­pears by those Excellent Appellations attribu­ted to him: His Name shall be called the won­derfull Counsellor, the Mighty God, the ever­lasting Father, the Prince of Peace, by whom Princes Reign, and Judges decree fustice: who upholds all things by the word of his Power, and is able to destroy all things in his wrath and anger: He is the great Judge of quick and dead, both of this New and the Old World; and shall pronounce the last and e­ternal Sentence of the everlasting Absolution and eternal Condemnation, and that Con­sonant to every mans known and secret acti­on; who hath overcome the World and the power of the Devill; having the victory, keeps the Keys of Death and Hell; who is all-sufficient to protect and secure such as worship him, and to restrain and destroy such as fight against him; from Sea to Sea is his Dominion; the utmost parts of the Earth is his possession. The absolute Soveraign of all Nations, the Universal Governour over [Page 6]all Persons and Countries; he is the Alpha, and Omega; all people are commanded and bound to honour him; every knee shall bow, and every tongue confesse him; his Laws are Spiritual, Righteous and Mercifull; all his requirements are perfect and pure; and all his promises are security, certain and sure. This is the Immortal King of Saints, who in his times will shew who is the blessed and only Potentate King of Kings, and Lord of Lords; I say he is the chiefest among Ten Thousands: First, In respect of Per­sonal Beauty, for he is altogether lovely. Secondly, In respect of Purity, without ei­ther blemish or spot of Iniquity. Thirdly, In respect of Charity, casting his love upon a lost World found in Impurity. Fourthly, In respect of Policy, who knows the most se­cret Conspiracy, and catcheth the wise in their own subtilty. Fifthly, In respect of Propriety, who makes many Poor Rich out of his full Treasury. Sixthly, In respect of Soveraignty, who in the most eminent dan­gers can hide and keep securely. Seventh­ly, In respect of Perpetuity, who can be­stow Rewards of never ending Glory. The same is head over all things to his Church, and Lord over all to the Conscience. We must all appear before him, be judged [Page 7]by him, and every one must give an account of himself to him: he only can prescribe Rules for the Soul and Conscience; who gives life and grace, and none but he can take it away; who keeps the keys of these privi­ties, and opens and no man shuts, and shuts and no man opens. He only knows the in­ward affections, the omissions and submissi­ons of the heart to his Requirements. Heart-Iniquity is out of mans view to take notice, and out of the reach of mortal man to pu­nish. The Lord only can reward with ever­lasting Preferment, and none but he can in­flict eternal punishment. This is the Saints great Prophet, High Priest, and Eternal King, who hath of his own free will and donation bequeathed a subordinate power to his Peo­ple and Congregation; committing to them a great trust, and conferring upon them a great honour; saying, Whatsoever ye bind on Earth shall be bound in Heaven, and what­soever ye loose on Earth shall be loosed in Hea­ven; Whose sins ye remit shall be remitted, and whose sins ye retain shall be retained: and as a further Demonstration of dignifying them, he hath been pleased to impart some of his Communicable Titles to them; and that they of his Eldership (in his absence) should serve under him, and act for him, in [Page 8]the Offices of Prophet, Priest and King, in a far inferiour and subordinate sence and low degree; acting by his Authority, and yet with an humble respect and great humility in his service; who ought to be honourably attended with all holy obedience, in all hum­bleness, and with all due Reverence and Thankfulnesse: Representing his Person, Acting all in his Name, by vertue of the Pow­er and Commission committed to them. Thus he lends them his Names, sets them in his Room, gives them the keys of the King­dome, puts his Image upon them, and hath committed the charge of his People, the care of his Laws, and the exercise of Govern­ment to them; and when the last day Judge­ment shall be called, the Saints shall be re­turned as Jurors, upon Life and Death, to judge the World. And as Prayer and Preach­ing holds forth his Prophetical and Priestly Office, so right Government holds forth his Princely Office and Dignity of his Place.

2. True Church Government defined, and the several Parts and particular Acts distinguished.

NOw right Church Government under the Power of Christ, according to the Rules of the New Testament, inflicts no bo­dily punishment; but is a just exercising and due executing of all his Righteous and Spi­rituall Laws in being; consonant to his Council and direction given, without know­ing Interest, delay of Justice, respect to per­sons, wresting Causes either for favor or pre­judice to any degree of persons; for we have but one Law for the same Offence, which knows no face, nor regards no Circumstance.

2. Church Government consists of these several parts, viz. Governours, Inferiours, Laws, and Execution. Or thus, A People truly called, and rightly gathered, Officers fitly qualifi'd, and orderly Ordained, Christ's Laws exactly minded, and carefully preser­ved, every man's Cause timely heard, and Justice duly executed. The true constitution and right governing of Christ's Congregati­on may be further inlarged and demonstra­ted thus: 1. Where the People are really [Page 10]converted. 2. Where they are legally and wholly separated. 3. Who for Truths sake suffer, if persecuted. 4. Where the Word is truly preached. 5. Where the People are truly formed, and Duties orderly observed. 6. Where the Ordinances and Sacraments are purely administred. 7. And true Disci­pline duly ordered.

3. The more particular Acts of Ecclesiastical Government, according to the Primitive pat­tern, and Christ's appointment, is, That the Minister or Governour is ingaged and stands obliged to watch over each Member in love; duely instructing them, going before them, praying for them, to be an example to them, in Word, in Conversation, in Charity, in Spi­rit, in Faith & Purity; To teach the Ignorant, to strengthen the Weak, to comfort the Fee­ble minded, succour the Tempted, incourage the Faint-hearted, restore the Fallen, admo­nish the Negligent, visit the Sick, defend them from Deceivers, seek up the Wande­rers and Strayers, reprove idle and busie bo­dies, warn the Unruly, correct Tale-bearers and Back-biters, sharply reprove Disturbers and Division-makers, openly rebuke publick Offenders, imbrace penitent Persons, reject Hereticks, exclude Contemners and obstinate Persons, absolve the truly humbled Trespas­sors, [Page 11]hear the Causes of Complainers, exa­mine Witnesses, hear the defence of the De­fendants, respecting the Poor mans Cause as well as the Rich, admonishing with compas­sion, re-admonishing and reproving with Long-suffering and Doctrine, waiting with patience the restoring offenders. Not to keep company, but refuse to associate with such persons which are Excommunicate, al­wayes observing the Tempers of Persons, the nature of Offences, and seasonable times; some save with fear, and some with compas­sion, some with softnesse, and others with sharpnesse; let all be done in Justice and Charity, without demurs, delays, or partia­lity; let all be done freely and in order, without exercising Lordship, or having re­spect to Lucre; but to adde to their perfor­mance of duty themselves patterns of Or­der, Humility and Piety. Thus I have shewed in part what that Ancient, Spiritual, Apostolical Government is: which be­ing rightly ordered, and truely executed, will answer to my first Intent, and amount to the aforesard Account; even to hold forth Christ's Glory, the Gospel's Honour, and the Churches Ornament.

3. The Reasons for, and necessity of Church Governors and Go­vernments.

1. BEcause Christ's Congregation is a Spiritual Common-wealth, and holy Nation; where Spiritual Traffique is free, Ephes. 2.12. 1 Pet. 2.9. where Gifts, Graces, and Priviledges are com­mon. It consists of Spiritual Fathers, Children, Young men, and strong men, and hath many Ci­ties, much Treasures, and many Enemies. Now Order and Government is the strength of a Nation, and as walls to a City, to pre­serve heavenly Treasure from the Spiritual Enemy: all which bespeak the need the Church hath of Officers and Governors; for indeed what is a Church, Family, or Nation, without Government, but disorder and con­fusion. If the glorious Sun should retire his light, and stay his course, and the Moon and Stars forbear their shining in the way of their Circuit and place, which the Lord hath appointed Rulers over day and night, Times and Seasons, Light and Darknesse would fall together; then all would be in a dis­orderly [Page 13]confused mixture. So in truth take away Governours and Government from the Church of Christ, and ye take a­way the Prop and Pillar of this Spiritual Stru­cture, and lay aside it's Instrumental Defence and Security; and so lay it open to be taken and carried Captive by the Spiritual Adver­sary. In all which appears the Reason and Necessity.

2. The Church of Christ is an Ecclesia­stical Court, or Spiritual Chancery, where all proceedings are to be Con­sonant to the prime Rules of Justice, Psal. 65.4. Psal. 84.2. and 10. and pure Principles of Equity and Charity: where all offences and injuries com­mitted, and all Offices, and Duties neglected are to be examined and determined, accor­ding to that ancient Law, Of doing as man would be done by. Now how can Matters in a Court be Regulated and Executed without Orders and Officers: Therefore our Sove­raign Lord hath Commissionated his Mini­sters to be as Judgers and Stewards, impow­ered by him, to Act for him in his stead and absence, to hold forth the Majesty of his Presence, by Personating him, Representing his Authority, and holding forth his Glory, in respect of Dignity, Mercy, Purity and [Page 14]Severity, precisely to look to his Rights and Priviledges, Dues and Duties, and to inflict due punishments upon all Offenders, and a­gainst all Offences; To have an eye to his Spiritual Rolls, and Holy Writings; and in the exercise of Government, to produce Commissions from the Lord, and give some charge, according as Gods Spirit hath given charge in the Word: and so all things to be done justly without partiality.

3. Christ's Church is a Church Militant, and must manage a Warfare with the Prince of this World, the Old Serpent, who is the most grand Politician, 1 Tim. 1.18. Ephes. 6.11, 13. and cruell Enemy; whose de­sign is chiefly against the Spiritu­al Generation, and Holy City; who joyns in league with the World, the lusts of the flesh, and all wicked Instruments, & is furnished with fiery darts, strong snares, subtill wiles, and secret policy, to invade the borders, and betray the souls of such as professe Christianity, indeavou­ring to divide them from the Armour and Weapons of the Word, and to disarm them of their defence by the spiritual sword; sometimes in fury storming the Castle of our bodies, to rob us of the Treasure of our souls: even to steal away our spiritual Evidence, [Page 15]to deprive us of our everlasting Inheritance. Is not here Reason enough to shew the ne­cessity of being provided with all Spirituall Artillery, and to exercise all Christian poli­cy to put our selves into best Postures, and holy Orders; furnished with all Offi­cers, and the exactest Discipline and Formali­ty, with courage and constancy to maintain the cause of Religion and Piety, with dili­gence and sobriety, and with great watch­fulnesse and fidelity.

4. The Church of God is fitly compared to a Vineyard, which is to be separated from other ground, Mat. 20.1. 1 Cor. 9.7. which is to be choisely Plan­ted, timely Watered, duly Pruned, and well Fenced. Now Christ's Ministers are Planters, Waterers and Pru­ners; and Government is as the Fence to the Churches. It's good to see the Vine when it flourishes; but let it alone, and in a short time it will ruine it self by superfluous Branches: Even so for want of Spiritual Vine­dressers, Decays and Ruines suddenly be­fall flourishing Churches. The Lord hath therefore appointed Labourers in his Vine­yard, to dresse it and secure it. This simili­tude teacheth us that things will soon be at a loss in Christ's Vineyard, unless there be [Page 16]some Governour to over-see it, order and preserve it; which shewes the Reason for it, and Necessity of it.

5. The People of God are compared to a Flock of Sheep, and Lambs; and wicked men to Foxes, and devouring Wolves. Now Christians are too much like sheep, Acts 20.28, 29. Joh. 21.15.16. in respect of careless feed­ing, and without fear of devou­ring; sheep will feed in such unwholsome Pastures without guides, that instead of feeding, they infect themselves, to the loss of their lives; be­sides where there is no Shepheard to lead and defend them, then comes the Wolves and Foxes and scatters and worries them. We may say by sad experience we have known the same among Christians: all which Conditions and Expressions manifest clearly there is a Necessity of Pastors and Shepherds in Christ's Congregation, to watch over them, feed them, govern them, and defend them from all such destructive Creatures as seek to devour them.

6. Because the Saints are fitly compared to Merchant-men, and the Voyage of Chri­stianity to a Ship passing through the Sea; Mat. 13.45. their Traf­fick and Merchandice is the [Page 17]Treasures of Knowledge, Gifts and Graces; 1 Tim. 1.19. Isa. 51.20. Themselves are like Merchant-Venturers; the Wicked like the troubled-Sea; the Saints hope, an Anchor; the broken in Faith, to Ship­wrack. Now how should the Ships be gui­ded in the Seas without Pilats and Gover­nors, because of the force of Storms and Tempest, the violence of the Waves, and roughnesse of the Waters, and the great difficulty of getting to Harbours. Now a good Minister and Governour is like a skil­full Pilot, that takes the shortest and safest Course; who foresees Dangers, and so or­ders his Affairs, that Rocks may be avoided, and Shipwrack prevented, all Pirats defea­ted, and the Ship and her Treasure secured. This also adds and confirms, that the weigh­ty Concerns of a Church, had need to be well Manned, and to have skilfull men ap­pointed, and to have all things well ordered and governed, having all means of safety that can be had, and all Instrumental helps that may be afforded.

7. That a Congregation of Christians may be compared to so many Patients, Jer. 8.21, 22. who are always liable to spiritual diseases, to be [Page 18]taken with several Distempers, and to fal into divers Temptations, Heb. 12.12, 13. & sometimes into desperate Consumptive disea­ses, either Luke-warmnesse, Cold­ness, Remisness, Unfruitfulness, or unthankfulness, and the like; and are also subject to be infected with the Contagious Plague of sin, and to be corrupted with the leaven of unsound Doctrine. Now Christ's Ministers are or ought to be like good Phy­sitians, First to know the Nature of the Pa­tient's distemper, then sort and prepare the Medicines, and so apply the means, with re­spect to the Tempers, Capacities, and Con­ditions of the Patients; and to give sutable Receits for all Diseases, for preventing, cu­ring; to give Potions and Cordials for Pur­ging, Preserving and Comforting them; and for want of Skilfulness and Faithfulnesse in Soul-Physitians, so many poor Christian Pati­ents fall into dangerous Relapses and spiri­tuall Consumptions; and for want of good Discipline and carefull Governours, so ma­ny Societies run into such sad Divisions and great Disorders. Thus I have offered these several particulars in Argument, to manifest the Reasons for, and the Necessity of Church Government.

4. The good use and great benefit that comes by Right Government.

1. IT is or ought to be the First and Prime Design of every Christian Professor to contrive and con­sult the advancement of Christs Honour, which way, Mat. 6.33. Col. 1.18. and by what means they may best and most exalt the Dignity, and hold forth the Excellency of his Name, and by what Instru­mental helps they may Principally Repre­sent his Princely Fame, in other Duties we perform to him; but in Matters of Govern­ment and Discipline, we more properly Act for him, Represent him, and help him, and bring home the most Praise and Glory to him. For we can in nothing more promote his Honour, then in the true execution of Government among such as professe the Gospell. It returns the Lord increase of Glory, and renders him his own with Usury. It encourages and praises Well-doers to be more Zealous and Fruitfull in their Actual Obedience, and it punishes Evill-doers: and so the Lord reaps the Honour of his Justice; and by this way and means the Lord will [Page 20]receive his Honour from all Persons, Actu­ally by the godly Professor, and Passively by evill Transgressor. And this is to rule for God, being always consonant to the Rule and Circumstance of his Word.

2. As the true Exercise of Ecclesiastical Go­vernment is Christ's advancement; so 'tis The Gospels Honour, Tit. 2.10. 1 Pet. 3.45.& the Churches Ornament. It requires all Per­sons to their duties in their se­veral and respective places, and admonishes all Christians to a more Order­ly, Reverent, and Serious Deportment in Gods holy Worship and Service. It sets all things in their right places, and puts all things to their proper uses, to be done Decently and in Order, according to the true manner and direct Methods of Matter, Form and Circumstance required in Gods Service: and things thus performed in Christs Congrega­tion, promotes the Truths Credit, and the Believers Reputation; and having their own true form, they carry a Beauty with them: and like the order in Solomon's House, it will invite strangers to see it, and affect such as behold it. One Argument is, why many inquiring souls stand off at such distan­ces, Because they see no affecting beauty in Christs Churches.

[Page 21] 3. As Right Government casts out Dis­orders and disorderly walkers, so it rejoyceth godly Professors, Col. 2.5. and preserves Believers Rights and Priviledges, and ministers just ground of joy, more especially to such as labour in the Ministry, to behold the peoples order and fidelity; and as a grave and holy life credits the Christian Profession, so true Di­scipline honours the Gospel-Doctrine; and the constant Exercise thereof is of such emi­nent tendency, that good people rejoyce when Just men are in Authority: Pro. 29.2. For a Rulers Insufficiency proves the Nocents Incouragement, and the Inno­cents calamity. For St. Paul reckons him­self Renowned in the Churches stedfast and orderly walkings; he rejoyces to behold it in the Collossians, and takes occasion to com­mend it, and to praise them for it; and counts it his Joy, Honour, and Crown.

4. Order and Right Governing stands in direct opposition to all disor­der and confusion. 1 Cor. 14.33. 'Tis like Light opposed to Darknesse, Strength opposed to Weakness, Beauty opposed to Deformity. It reforms Disorders, and orders Duties; It exalts any People, and establishes Churches, and [Page 22]stands as it were always furnisht and ready armed against the body of Sin and the deeds of the Old man: even the destructive enemy that would disturb the Saints peace, and in­slave their souls in misery: It's natural to Justice to oppose and suppress Impiety: 1 Cor. 5.7. and 'tis it's proper work to praise Godlinesse and disperse iniquity; It cleanses Tabernacles, it purges Congregations, preserves Privi­ledges, removes Reproaches, it justifies the Innocent, it condemns the Guilty, it cor­rects the Offender, and punishes the Op­pressor, relieves the Distressed, and sets free the oppressed, and is a soveraign Remedy to acquit our selves of other mens Iniqui­ty.

5. As the exercise of Government is de­structive to iniquity and im­purity; 1 Cor. 5.5. so it is a Protection to Godlinesse and Piety; It gives opportunity and liberty for the free exercise of Gifts and Graces, and the improvement of spiritual Abilities, 1 Cor. 14.31. and main­tains a constant Entercourse of Heavenly Traffick & Com­merce within the Borders of their Dominion; 1 Pet. 4.10. to the intent things may thrive and flourish within the [Page 23]Holy Nation. Government is a defence to tender Plants in Christs Congregation: It gives countenance and a guarding presence to the Seeds and Roots of Grace and Piety; and gives protection to the increase of god­linesse, and defence and security to the growth of Christianity. Therefore the Lord hath honored his Ministers with some of his own Appellations, that they should imitate and honour him in their several Offices and respective places; that they should endea­vour under him to preserve his People in all their freedomes and liberties, and to demean themselves in his absence with all tenderness and kindnesse to the least of his Servants: Not quenching the smoaking Flax, nor breaking the bruised Reed, but cherishing and nourishing the Babes in Christ; gi­ving a Guard to every weak faith, being al­wayes free to direct them, and a ready assi­stance in all matters of Faith and Consci­ence.

6. I say 'tis weighty upon the Churches Concernment to maintain good Order, true Discipline, 2 Cor. 2.7, 8, 9, 10, 11. and Right Government. It is the most effectual means and so­veraign help (under God) against the grand Enemy of our Souls, who hath fiery darts [Page 24]and makes desperate Attempts, and sets his Ambushments, and with policy and cruelty designs against the Saints to betray them by secret insinuation, or to fright them out of their Faith and Profession, and to weaken their hands for Christian Resolution; to break their bands of Union and Charity, and to cut the cords of Love and U­nity; Prov. 6.19. endeavouring to disorder them by sowing Discord among them. First, to divide them, to make way for an advantage to destroy them. Now Order is the Life and Strength of any Cause, and the most advantage to any People: for when a People are freely united and well Disciplined, it is the greatest offence and dread to the enemy; So 'tis when Christians have faith in Gods promises, and keep order in his Services, it tends to their safety and security. When the Souldiers are disorde­red the Victory is hazarded; and he's no good Christian-souldier that observes not Place and Order.

7. Right Government, which consist Prin­cipally in the execution of Ju­stice and Judgement, Isa. 32.1. Isa. 6.7. It may have the same commendation as was once given to Circum­cision; for 'tis usefull and beneficial every [Page 25]way; and when Persons shall see it in it's Beauty, and how it brings in profit, and them­selves being partakers of the benefit of it. It will ingage and oblige the hearts of those that live under it, peaceably and chearful­ly to conform themselves to it, and not on­ly to approve of it, but in their several Du­ties and Respective Places with Freedome and Affection help to preserve and support it. For God himself is the Author of it, the Holy Ghost appoints overseer of it, God dwels with it, and will certainly blesse it: for in truth Order duly kept, and Govern­ment truly ordered, is of that Fame & Glory it would invite strangers out of the Country; As once the Order and Fame of Solomon's House, invited the Queen of Sheba. If our Spiritual Solomon's House were but wise­ly governed, and the things therein rightly ordered, and all Matters and Mannors pru­dently managed, and all Discipline truly ex­ecuted, Strangers would be more invited, dissenting friends and differing perswasions would be more ingaged, and Christs Church more Renowned. Thus I have shewed in part the benefit that comes to Christ's Church by means of Ecclesiastical Govern­ment.

5. Some Rules tendred how to Effect and Accomplish a right Government.

THe First thing that I shall propound un­to the Church, in order to this great end is, Their choise of Officers; and herein to bespeak and exhort them that they neg­lect not their duty and care, and so the blame to lye at their door. None of the Saints and Brotherhood ought to consult for private Interest, but for a general and publick good; that whosoever among them the Lord hath suitably gifted, and fitly qualifi'd for the con­version of sinners, the constituting of Churches, and the well being, and better governing of Christ's Congregations; they stand bound in duty legally to elect and orderly to appoint such to the work of the Mini­stry; Acts 13.3. even to Separate and Ordain them ac­cording to their several Parts and Abilities to more general and particular places, even to follow the Lord, to put them into such places as he hath gifted for that purpose: Even such who come orderly into, and are tutered and brought up in the School of Christs Church, and learning there, untill [Page 27]they come to good degrees of Knowledge; rightly qualified and considerably gifted by Gods Spirit: amongst such some are to be freely Elected by the Church, and Ordained by Fasting and Prayer, and laying on of hands by the Eldership; such so Ordained and abiding Faithful we own as Ministers of the Gospell; and let them first be proved whether they have such qualifications as the holy Scriptures gives directions. This be­ing a principall case towards the obtaining right Government; Take therefore advice of both old and New Testament; ye may please so far to view Moses Counsel in the Old Testament, as to see what kind of Per­sons was then chosen to be Rulers; Provide, saith he, Wise men, Understanding men, and known men in your Tribes; Men of courage, men fearing God, men of truth and hating Co­veteousness: I offer this of Moses, not so much for Rule, as for the good agreement it bears with the Rules of the New Testament. But give heed to St. Pauls Counsell in the general qua­lifications mentioned & Re­corded for our directions; 1 Tim. 3.8. Tit. 1. &c. which the Apostle sets down both Negative and affirmative. First, What they must not be; Not soon angry, not given to Wine, no [Page 28]striker; not self-willed, not a brawler, not co­vetous, not a Novice. Secondly, What they must be; Blamelesse, one that rules well his own house, apt to teach, a lover of good men, so­ber, just, temperate, holding fast the faithfull Word as he hath been taught; that they may improve and convince Gain-sayers; and if it can be obtained, let them have the Prin­ciples of Order, and spirit of Government, in and about this great Office and Duty. We are to look at a mans personal sufficiency, the Gravity of his Yoke-fellow, the Fidelity of his Posterity, and also the good report of his Neighbour-hood and Country. For if we would have Church-Government rightly ordered, there must be suitable Governours and fit Instruments to accomplish it.

These Rules that follow, touching this point, are chiefly imposed upon the Elder­ship;

Concerning Christians as they stand related to civil Magistrates,

NOw no man can be a good Governour, unlesse he first knows the place and service of an Inferiour; 'Tis therefore need­full for us to know our standing and relati­on, and what's required of us in respect of subjection, as we are men and members of a Nation, and to be truly informed how we become concerned in duty, as we are placed in a politick body. We are taught by the holy Scriptures to know that there is no power but of God, Rom. 13.12.3, 4, 5.and whosoever resists the power, resists the Ordinance of God. From thence we are instructed what the Ma­gistrates Office is, even to punish evill doers, and to be a praise to them that do well: So also by the authority of the same Scriptures and holy writings, we are commanded and injoyned to be subject to civill powers in civill things, and that under the penalty of condign punishments: not only for wrath, but for conscience sake; and we ought to obey not for fear of vengeance, but because of a good conscience. 'Tis also matter of [Page 39]conscience to obey good and profitable laws wherein our submission may tend to the civill peace of our Country and Nation, Mat. 22.21. and to give to Caesar that which is Caesars, and to God that which is Gods. 'Tis therefore our burthen to hear our selves misreported, as if we were no well wishers to National Government, when as we look upon good Governours and good Government to be as great an external Priviledge and Blessing as any other in the World; and whereas the Lord knows we look upon our selves dire­cted by the holy Scriptures, and obliged by Gospel Rules to be in subjecti­on to the higher Powers,1 Pet. 2.13.to obey Magistrates, and to submit our selves to every Ordinance of man for the Lords sake (in the sence aforesaid) and not to re­vile them, or speak evill of them, or to imagine evill in our hearts against them; For there is a tongue & heart-murderer, as well as an eye and heart-Adulterer; but to study to know our Places & Duties, as we are Inferiours, 1 Tim. 2.11. and therein to dis­charge our consciences, as we are Christians, even to yield submission to them, and to pray for them, that we may lead a peaceable and godly life under them; [Page 40]believing there ought to be Civil Magistrates in all Nations, and always rendring unto our Governours their due in tribute, and al­wayes reserving and rendring unto God his due in worship.

Concerning some Rules that respect and relate to Christian Families.

THe Rules which I have already tender­ed and freely offered to Christ's Con­gregation, may be usefull in every Family, and to every Christian; which method is by Election, Direction, Correction, Protection, Supplication, Exclusion and Execution; And because I will take in that which may be a good Second, and a special Assistant to this prime part of Religion, even Ecclesiasticall Government, I will humbly tender the a­foresaid Rules to believing Families, but e­specially to the Heads and Overseers, to look upon their several Obli­gations, Gen. 3.16. that respect their se­veral duties and respective places. For when the Lord had created Man and Woman, he was pleased to appoint Order and Govern­ment betwixt them. I would therefore urge [Page 41]the Argument of the Prophet Isaiah, Set thy House in order because of Mor­tality,Isa. 38.1.that ye may be prepared when ye are called to dye.

1. By Election, In making choise and placing your affections upon Vertuous and Religious Yoak-fellows in the Conjugall bond of Wives and Husbands; That may be suitable and meet helps, not only in respect of the concerns of the World, but more e­specially in the matters of God; for such are the best helps that are helps in the best things. Num. 36.6. 1 Cor. 7.39. Let them therefore that are or may be in that ca­pacity, first look for Piety, Gravity, and Fidelity; for such bring good portions and great blessings with them into a Family. I could be severe against some Professors, who offend in this case, and give such great offences to others, who for Worldly Inte­rest, run into such unequal and unmeet Mar­riages; and others, that rather covet to be e­qual or above in respect of Temporal porti­on, than to be united in one in matters of Faith and Religion. Let Masters make choise of such Servants as truly fear the Lord; Ps. 101.6. for how should a man expect Gods Service should be promoted, and good order observed, when a [Page 42]man shall take such persons into his Fami­ly, as are strangers to the Rule of Truth and Verity.

2. By Direction, By instructing and dire­cting them in the knowledge of the way and fear of the Lord, teaching his Laws and Oracles unto them, Deut. 6.7. begetting in them an affection and Reverence to his Will and Word, ac­quainting them with the blessings promised upon the believing and obeying Gods Re­quirements, and the dangers threatned a­gainst neglectors, and the dreadfull Judge­ments that fall upon despisers of Gods wor­ship and orders. Let the Heads and Gover­nours of this little Church or Kingdome (as I may call it) exercise the Office in an humble sence of Prophet, Priest, and King; to teach them, to offer Sacrifice for them, and to govern them. Let believing Parents give their children Gospel-breeding, and spiritual Education, that they may know how to behave themselves in the Houshold of God as becomes the Family of so Princely a Posterity, and to learn the carriage of holy manners, and precisely to prove all things like the Baereans, who by so doing, may be reputed truly Noble and well bred Christi­ans. I would respectively impose upon su­periors [Page 43]to take the place of Tutors, and their houses to be as Nurceries of Learning, there to be instructed and prepared even to fit them to Degrees of Piety and Religion: Prov. 22.6. and for this take the Counsell of Solomon, who saith, Train up a Child in the way he should go, and he will not depart from it when he is old: Mark, he saith he will not depart. Mind what Saint Paul saith, Eph. 6.4. Bring up your Children in the Lords nurture and admonition, and so to endea­vour by good Counsel and good example to incline their hearts and conform their minds to sound Doctrine, Gospel-order, and a holy conversation, and so come to be made capable of spiritual Pri­viledges and Church-Communion.

3. By Correction, By discountenancing, Correcting, Preventing and Restraining of sin, to prevent and reform them from vanity and vice by the reproof of a se­vere countenance and angry face, Prov. 23.13. Prov. 13.14. and to stop their growing into folly, and the bringing forth evill action, by rectifying all disorders in their conversation, and this to be done timely and in due season, agree­able to the best Rules of discretion, have a re­spect to their disposition; some to gain by [Page 44]fear, and some by favour. Let the Circum­stances observed in Correction give evidence for a mans self, his end is good in Correcting. I have heard at the common place of Execu­tion, some complaining of Fathers, and o­thers of Masters, because they did not restrain them from vain Courses; saying, if they had, it might have been a prevention of their ever coming to that shamefull Execution: And indeed God hath set Fathers and Masters, as Rulers, and to have dominion within the borders of their Family, Jurisdiction, and doubtlesse of their places they must give an account; Therefore they have great reason to discharge their trust to their Inferiours, and to make use of their power and advan­tages, which are many, they having so much opportunity to discern into their actions, and to discover their lives, and to know their designs; and having so near a relation to them, and so great a command over them might be much instrumental (by Gods bles­sing) to do much for God, and for their souls benefit and eternal good.

4. By Protection, By Countenancing and Cherishing the budding of grace, & nourish­ing every appearance of God in the soul, 1 Cor. 11.2. giving timely incou­ragement and a seasonable assi­stance [Page 45]to the matters of Faith and Consci­ence, and to be a guarding presence to the small beginning; not to quench the smoak­ing Flax and bruised Reed, to mind them of spiritual Traffick, and to bring them up in the knowledge of spiritual Husbandry; pro­tecting in them the heads of Grace and plants of Piety; using much diligence, waiting with tendernesse their growth and increase; 1 Thes. 2.7. For as the School-men say, The greatest Matters have the smallest Beginnings. The Seeds and Roots of Grace and Piety are like the tender Herbs and Plants that have need to be tenderly preserved, to be often water­ed and weeded, and well fenced and secu­red. For a man is a Prince in his own Fa­mily, to protect Order and Piety, and to ba­nish Sin and Iniquity; and having cast out the things that offend, and well prepared the ground, the next thing is to put things in­to some Method, Form and Order. And here the Christian professor may learn a Lesson of the Gardener, who in his Plantation and Garden, having gotten the choisest Hearbs and Plants, he devises his form, and sets them according to rule and order, both for profit, and also to delight the owner: So Christi­ans, when they have prepared Matter, they [Page 46]are to place them in the Lords Vineyard, and that in a Gospel manner, that they may be fruitfull for their Lord and Master; and also to invite and delight the beholder to take them with Orders beauty: for it was the Order of Solomons Family that astonisht the Queen of Sheba.

5. By Supplication, For Family and Chil­dren; always remembering the Lord is the Donor and Bestower of all Gifts and Graces, and that we are but poor begging Instru­ments at the Throne of Grace, and Door of Mercy for our selves and Families, praying humbly and heartily that the Lord would please to Sanctifie all means, and Crown all endeavours with his own be­nedictions; Joh. 15.5. without which all other labours are nothing; for without him we can do nothing: fervently petition­ing the Lord that our Families might be his Family, that he would direct and bless us in our Election, Direction, Correction, Protection & Exclusion; And that our Children might be his Children, and our Servants his Servants; that the Lord would please to season their hearts with his Grace, enlighten their under­standing by his Spirit, to ingage their affe­ctions by his Love, and so to prepare them and conform them to his Will and Word; [Page 47]That with Joshua, We and our Houses may serve the Lord; Jos. 24.15. That as they grow in years and strength, so they may increase in Knowledge and Goodnesse, that they might be Plants in his House, and placed in his Family, and so be fruitfull Instruments of his Glory, and humbly to offer Sacrifice for them, and to intercede the Lord, that they might orderly obey his Doctrine, and cheerfully submit to his Discipline, and to intreat his favour to guide them by his Counsell here, and receive them into his Kingdome hereafter.

6. By Exclusion; Yet here I do not in­tend in the least to meddle with Wife and Children, no more than to purge sin out of them; Deut. 19.16. but in this case I mind only Servants, Busie­bodies and Tale-bearers, which are oft-times Instruments of Disorder and Disturbance in many Families; And as the Wise man saith, Prov. 26.20. Where there is no wood the Fire goeth out; So where there is no Tale-bearer, Strife ceaseth. And for Ser­vants that are vain & disorderly, may in time infect and corrupt the rest in a Family. Now 'tis better to remove and exclude such per­sons, than that they should defile and pol­lute [Page 48]many others, that ye may keep Disci­pline within your Familie Dominion: there is for this a good example of David, Psal. 101.6, 7. who saith, Men of Faithfulnesse and Integrity shall dwell with me, and serve me. But he would not keep a Lyar about him, nor he that worketh deceit should neither dwell in his House, nor tarry in his sight. Thus every man within his own Jurisdiction may exercise Family Discipline, both to teach, intercede and govern, and by diligence and prudence may be an Instrument to bring his House in order in Gods Service.

7. Let all these things be put into due execution, without which the knowledge of them comes to nothing. Every man to ex­ercise himself in his place faithfully, to in­struct and govern his Family consonant to to the Rules of Piety, and Principles of Cha­rity, and to act by the Law of Equity to all under them, as men in some sence obliged to give an account of them.

These things considered, and calling to re­membrance my place of trust in Gods House, and our special Obligations each to other as we are Chistians, I can do no lesse than ad­vise, warn, exhort and intreat you, according to the relation, I stand with you, and inte­terest [Page 49]I have in you, to put your duties into practices, and remove out of your Families all offences and disorders; Deut. 13.8. 1 Tim. 5.21. for ye know we ought not to bear with sin, to regard Causes, or respect Persons, although they be our near relations: but to do Justice with Equity, and that without de­lay or partiality; for we may not harbour evils, nor suffer disorder in our Families, and that we have no just complaining in our streets. 'Tis true we cannot expect mem­bers of Families should be free from all In­firmities; where then would be the use of bearings and forbearings? Beware of Up­braiding and Retorting Languages which oft-times creates discontents, and raises di­sturbances in Families. There ought rather to be found among Christians a condescen­tion to each others dispositions, concerning their deformities, bearing one anothers weaknesses, and if it may be to determine Family-failings, within the compasse of Fa­mily Jurisdictions, and to endeavour to bear one anothers burdens, and so fulfill the Law of Christ. To sympathize with each other in temptations and afflictions; that ye may not make your lives a burden to your selves, and a trouble and grief to others: for consi­der [Page 50]that miscarriages among Christians are attended with high aggravations. First, a dishonour to God, a discredit to the truth, a disparagement to Professors, a grief to Re­lations, a sorrow to well-wishers, a bondage to themselves, and a rejoycing to their Ene­mies. My advise is therefore for the time past, wherein any of you have offended each other, to repent it, and wherein others have trespassed against you, upon their submission pardon it; & let all former things be laid dead, and buried in the grave of Oblivion, no more to be remembred, or have any more Resur­rection, to disquiet your peace here, or to e­vidence against you hereafter. And for the time to come, my Counsel & Exhortation is, to set the fear of the Lord before you, & ob­serve one anothers tempers; consider each others frailties, and when ye have any thing to say, remember to take suitable seasons; endeavouring to remove Jelousies, avoid all occasions that may tend to provocations, and if possible let all be swallowed up in dear af­fections, which best becomes such near Re­lations, and most adorns professing Christi­ans.

But yet a few words more particularly, that re­spects every House and Family to divide their Duties to each other, and that severally.

1. HUsbands ought to love their Wives, as Christ loved the Church, and as they love themselves, and to rule over them with much Ten­dernesse, Eph. 5.25.28. and to govern with discretion, and commend their submission by the power of a free and constant affection: to imitate the Lords Pattern, who loved his Spouse better than himself; covering deformities, bear­ing Infirmities, taking part with them in their Distresses, attending them with neces­sary Accommodations and suitable conveni­ences at all times and in all conditions; re­membring both are but one flesh; and that a mans wife is half himself; considering she is a Building of the greater Admiration; and being brought to man, holds forth the Or­der, Honour and Perfection of Gods Crea­tion. Likewise Husbands are to dwell with their Wives according to Knowledge, having respect to their weaknesses, and to honour [Page 52]them as the weaker Vessels; For the Wo­man is the glory of the Man, and yet under his Authority, to teach her subjection, and to shew him he is her protection.

2. Wives ought to submit themselves to their own Husbands as unto the Lord, Ephes. 5.25. Remembring 'tis Gods own Institution, That man should Rule and have the Dominion, and Woman should o­bey and be in Subjection: and God hath Ordained and Ho­nored men to be Heads and Superiours; Gen. 3.16. and as the Church is subject to Christ, so ought Wives to be to their own Husbands; and that Gods own Order and Ordinance might be owned and adorned. Let them imitate Sarah, who obeyed Abraham, and called him Lord. Thus in old time the holy Women put on the Ornament of a meek and quiet spirit, which well becomes e­very Christian, and is much set by in the sight of God and man. Let Wives then give that Reverence and freely yield that due submis­sion to their Husbands which God hath re­quired of them; alwayes endeavouring to approve themselves suitable assistants, and meet helps, according as they were first cre­ated and appointed to be a comfortable Nurse and Yoak-fellow, to rejoyce them, [Page 53]and to be a constant succour and comfort to them.

3. Parents ought to educate and bring up their Children in the nurture and admoni­tion of the Lord, and by good Counsel and sound instruction to discharge their duties to them in matters of Faith and Religion; Eph. 9.4. and as God hath blessed you with Children, so perswade your Children to be Instruments of Glory to him, and to make known to them their natural affection, according to the neernesse of their Relation; avoyding temptations and occasions of their provoca­tions. Let every man exercise his fatherly care with Providence and Moderation, to make a comfortable provision for them; endeavouring to match and prefer them to such as truly fear the Lord, and act and walk consonant to the Rule and Circum­stance of his Word.

4. Children ought to obey their Parents in the Lord, and to honour Fa­ther and Mother; Eph. 6.1. this is Gods Precept, for so saith the Word, acknowledging them duty and obedience, and rendring them their due in Reverence, confessing their propriety in them and their authority over them; to command them [Page 54]and dispose of them freely, to observe their instructions, & patiently submit to their cor­rections, knowing that children which are Inferiours, being disobedient to Parents, their Superiours in so neer a Relation, is an offence with a high aggravation: First, 'tis a sin against God the Author of Family-Go­vernment. 'Tis a sin against man, which God hath appointed as his Vicegerent. 'Tis a­gainst their own father, and so 'tis unnatu­ral and contrary to the light of Nature. But let children humbly obey their Parents, and see that they do their duties; so may they expect in due time to inherit Gods promised blessings.

5. Masters which also stand in the place of Superiours, and may do much for God in their places, and by that power and com­mand they have under God and over their Servants, by restraining them from vice and vanity, and by giving liberty and incourage­ment in acts of Vertue and Piety. Masters are to give unto their Servants that which is equall and just, knowing they have a Master in Heaven, Col. 4.1.9. who respects not Persons but just and equall dealings. They also are to for­bear Threatnings and oppressings, because whatsoever is measured to another by any [Page 55]man, the same measure shall be measured to him back again.

6. Servants ought to obey and submit to their Masters in all things as unto the Lord; not only to the gentle and good, but to such also of them as are froward; not with eye service as men-pleasers, but with singleness of heart as the Servants of Christ, acknow­ledging their power by obeying their pre­cepts, striving toplease them wel in all things not answering again, Tit. 2.9, 10. nor pur­loyning; walking in all ho­nesty, and shewing all Fidelity, that in all services, and by all means they may adorn the Doctrine of Christ in all things.

7. And Lastly, Let every one do their duties in their several Obligations, whether Superiours or Inferiours. I may adde to the rest, Land-lords and Tenants, who ought to deal faithfully each to other as unto the Lord. Land-lords are in such places, and have great advantages to do good services, if they do improve themselves for the Lord, and give good Councel to their Tenants, according to his Holy Word. Let them re­member although they are Landlords to men, yet they are but Tenants and Stewards to the God of Heaven; Who hath the dispo­sing of all things, who can increase and di­minish [Page 56]at pleasure, and gives and takesaway as he pleaseth: & as they expect Obedience, Dues and Just accounts of their Tenants, So the Lord, the great Land-lord, expects his Obedience, Dues, and just accounts, as we stand his Tenants and Servants. Let Tenants also deal faithfully and do equally in Justice, Mat. 7.2.12. a­greeable to the good Rule of doing as a man would be done by; acting according to the laws of Righteousnesse towards God, and the Principles of Uprightness towards men: For whosoever shall make a breach upon the Rules of equity and equal dealing, the Lord will requite them in Justice answerable to the Law of Retalliation. But let Superiours know the limits of their Commands, which is over Bodies and not Consciences.

Some Rules concerning private and personal Government.

EVery particular person is charged with a souls protection; and it being a weigh­ty imployment to be charged with a Souls Concernment, Joh. 2.8. it being of a greater value than [Page 57]can be reckoned the gain and losse of it, be­ing more than the gain and losse of the whole World. Let the former Rules be ta­ken upon once again in order to personal Regulation. For there we ought to begin the Foundation, for the better accomplish­ing of the great work of Church-Reforma­tion; for although this come last, 'tis none of the least works to be done, and that which pertains to every Christian man to set and keep things in order at home in this little World and more private Jurisdiction. For 'tis the greatest piece of Knowledge for a man to know the depth of himself, and the highest Conquest for a man to overcome himself; and the most excellent part of Go­vernment, when a man can rightly order his own heart, govern his own life, and rule well his own spirit. Prov. 16.32. 'Tis not only reported but ex­perienced, that Heart-work is the most difficult work; to which we had need use all the means that may be allowed, and to make use of all the helps that can be obtained.

1. By Election; As the Universal Lord hath set too great Lights to rule in the Uni­versall World, and hath appointed Guides [Page 58]and Overseers to enlighten and govern the Church of God; so hath he been gracious­ly pleased to make Heavenly provision, to order and rule the Inner man; and as the Lord in his matchless love hath freely sent his Son to ransome us from everlasting sla­very, so he hath freely given his Spirit to conductous towards eternal felicity. Acts 5.32. Let every one then choose & imbrace that means God hath Ordained for the obtaining and receiving Gods holy Spirit, which with Re­verence I may truly call, The prime Over­seer over the Soul; he is the great Teacher, Leader and Conducter of the Saints, and whose Office may be fitly compared to the Office of an Overseer or Ruler. He is the Christians guide to enlighten and direct them, to sanctifie and comfort them, to strengthen and confirm them, to improve and quicken them to duties; and likewise he helps our infirmities, interprets our groans, and presents our supplications, and makes requests for Saints according to the will of God. The bodies of Saints are the Temples of the Holy Ghost, and the Tabernacle of God, where he dwels and governs accord­ing to his word; he helps us to mortifie our sins, and is grieved at our Transgressions. [Page 59]Thus is the Kingdome of Heaven within you agreeable as the Scripture hath exprest; which consists of Righteousnesse, Peace and Joy in the Holy Ghost. He also convinceth the World of Sin, strives and waits upon man to correct and conform them, the Gospel Order and holy Pro­fession, Jo. 16.13. and so guides the saints in­to all truth, and shews them things to come. Secondly, Conscience may be called an O­verseer in a more subordinate and limited sence, which the Lord hath set in man, which is the Epitome and Breviate of the World, which will act for God, and assist for the Souls spiritual good; serving to rule and order the whole man, even to regulate and Record every word and action. The Office of Conscience is to oppose sin, reprove sin, condemn for sin; and if the sinner be impe­nitent, it terrifies and torments the sinner, and like a faithfull friend, first tell him of his fault secretly; if he amends, 'tis forgiven by God freely; but if not, Conscience either discovers it to be judged here, Rom. 2.15. or else bears witnesse against them at the Bar of Judgement hereaf­ter. But Conscience will do Justice in it's Office; for it will excuse if guiltlesse, and bear testimony to a mans simplicity and god­ly [Page 60]sincerity, and upon every pious action it ministers joy to the Inner-man. I may adde the light of Nature, which I may call a help in this perso­nal Government, 1 Cor. 11.14. which in morall things will give information, and tell a man of sin. These helps, with a mans own endeavour, may (by Gods blessings) come to set his house in order.

2. By Direction; To give a mans self up to be directed and taught by the dictates of Gods holy Spirit, submitting to the Laws and Oracles of the Spirits administrations; Isa. 11.2. ma­king his Rules and Orders his first and chief­est Councellors, giving heed to the, Psa. 119.24. motions and pressings of the spirit, and to the directi­on of the light within. For although some dissenting friends may Idolize it, yet I warn the brethren that they no way despise it, but observe Conscience in it's Informations and Incouragements, in it's Reproof, Recalls, and Chidings; for Officer-like it praises for well doing, and reproves and punishes for evill acting. Let Gods goodnesse be admired in assigning such helps for us, in setting such lights in us, and Overseers over us, to watch for us, to strive with us, to assist and help us, [Page 61]to govern our hearts and houses when as we cannot help our selves: Let these Lights and Guides be consulted with, and submitted to, well observing their Counsell and Direction in order to a better Regulation, and that within the Precincts of this Personal Domi­nion.

Beware of grieving and quenching the Spirit, and of resisting and of­fending Conscience, Eph. 4.30. and ex­tinguishing the light the Lord hath placed in us; but rather humbly to accept and reverently to entertain the Lords Over­seers, 1 Thes. 5.19. as the Lord welcomes poor converted sinners, even to affect them, to imbrace them, to delight in them, to ho­nour them, highly to prize them, to re­joyce in them, and to be thankful for them. These things being well observed, God might be more glorified, the heart better commanded, and the Soul more rejoyced. For a man to till his own ground is the best Husbandry, and a man is most discreet when he is wise for Eternity. A mans chiefest work is to study his own condition, to take himself to cure, and become his own Physiti­an. To conclude this point, let every Christian take care for his souls nutriment, [Page 62]it's holy Ornament, i'ts spiritual Content­ment, and eternal Preferment.

3. By Correction, By afflicting, judging, and correcting a mans self for good omitted, and for evill committed against a gracious and holy God, who waits to be gracious to do our Souls good, Jam. 4.9. and to resist the moti­ons of the flesh; and as the Apostle speaks to beat down and keep under the body, 1 Cor. 9.27. & bring it into sub­jection, and to exercise the spiritual sword, to revenge all disobedience, and pull down the strong holds of sin; sub­mitting to the guides in this prime and more private Kingdome; and in all souls dangers to take care to ingage their assistance, who will be faithfull for a mans security, to ma­nage the War against the spi­ritual enemy; Jer. 17.9. and because the heart is deceitfull and trea­cherous, & will be ready to comply with the Souls enemies, and so beget an inward and home-bred war, which will grieve the Spirit, disquiet the Conscience, darken the Light, and endanger the Soul. Beware therefore Christians, and endeavour to prevent these dangers: let every one stand upon their watches. The Christians task is a double [Page 63]watch, the one to keep the heart from extra­vagancies, and the other to keep the enemy from approaches; Pro. 4.23. as the Wise man speaks, above all, keeping watch over the heart with all diligence; for if he take the heart, the Tower of the bo­dy, then will all be in danger to be yielded to the power of the adversary, and then he will turn all members as Instruments to serve Iniquity, the foot to walk to do Impiety, the ears to hear Folly, the eyes to behold Vani­ty, and the tongue to speak corruptly. Thus sin when it's conceived in the womb of the heart, and is nourished and nursed there, in time comes to look out at the windows of the eyes, and breaks out at the door of the mouth, and so brings all out of order, and brings the soul into imminent danger; for he that hath not rule over his own spirit is like a City with­out walls, Pro. 25.28. And be that bridles not his tongue, that mans Religion is vain; be­sides he lies open to be taken and carried captive by the spiritual enemy, and so in danger of being inslaved in everlasting mi­sery.

4. By Protection; Keep thy soul with all diligence, for 'tis the best policy for a man to make provision for his souls security, make [Page 64]the Name of God thy Castle of retreat, Deut. 4.9. and his promises thy chief Tower and refuge of defence, take to thy self all the armour of God, especially the shield of Faith, Pro. 18.10. and the Gospel-sword. I would have the Reader do in this case as a Prince had done for his own safety and protection, who kept his Souldi­ers alwayes armed; being demanded why he did so, he replyed, How did he know which way, at what time, and with what power the enemy would come upon him? This may be fitly applyed by every Christian who hath a precious soul to preserve, and a politick & potent enemy to encounter with­all, who sometimes presents guilded baits, and beautifull temptations to betray and in­snare innocent souls, and other times by dis­mall stormes and dreadfull apparitions to fear and drive us from our faith and holy resolutions. Christians of all others had need to be furnish­ed and armed with spiritual weapons, Ephes. 6.11.13. because they are the most provided and stored with Heaven­ly Graces and Soul-Treasures, and that's the cause the evill one is so frequent and vi­olent in their borders; for their own pro­tection; [Page 65]Let Christians act like Garison-men, examine all that go and come, and like the Temple-men, to let in the Holy, & keep out the unclean; and also like the Sea-men, if the Vessell leak, they speedily cast it out again. Be wise, and set a watch before the door of the heart, and three outward guards at the several Ports, before the Mouth, the Eyes, and the Ears, that nothing be conveyed in or our at these passages, that may prove the Souls destructive enemies. For the more certainty and better security, observe these short Rules;

1. Get all things within into Order, Peace, and Unity; for Concord and Unitly like wall to a City.

2. Get thy self stored and armed with spi­ritual Artillery.

3. Wait and watch the motions and as­saults of thy subtill adversary.

4. Manage with courage all Combats and Encounters to obtain the Conquest and Victory.

5. By Supplication; By Verbal, Mentall, and Cordiall Prayers, to ask with the mouth, to seek with the heart, and knock by the hand of Faith; Eph. 6.18. Let Gods free grace, the prime and effici­ent Cause of all safety and successe; be hum­bly [Page 66]admired, and thankfully acknowledged, and by a constant and fervent interceding the Throne of Grace for Gods blessing to season and sanctifie all means and endeavours. Mat. 7.7. The effe­ctual and fervent prayer of a Righteous man availeth much; being mixed with Faith, obtaineth Vertue and Power from God, to assist and us to order and go­vern our selves according to his Word, Isa. 5.16. and that he would be graciously pleased to ena­ble and quicken us to our duties, to teach us to number our days, to improve us by his Spirit, supply us with his grace, relieve us by his power, protect us by his providence, to furnish us with Might in the Inner-man, to know our selves, to rule our own houses, to command our own spirits, that we may be patterns of Order and Government to o­ther believers, and that he would be intrea­ted to learn us spiritual Art and holy Skill, to defend and secure our selves our souls and Soul-Treasures against all the wiles and poli­cies of our grand enemies, that having the Rule over our own spirit, we may be as him that hath taken a City, and obtained the Con­quest over the great Adversary, and so by Gods grace we may be safely conducted [Page 67]through all Combats and Temptations, and at last received into Everlasting Mansi­ons.

6. By Exclusion; To exclude all false Counsels, foolish conceits and vain imagi­nations from the heart, Ephes. 4.31, 22. and to banish all lurking lusts and ab­surd pretences from the Court of the Inner-man. But in or­der to the Executing and Effecting this good Work, let every soul apart call and keep a private and particular Court within the li­mits of his own personal dominion, and let this judgement be holden as Gods spirit hath given Charge and Commission, and so to ex­ercise the power of a just and righteous go­vernment, and to bring every word and acti­on into judgement: and because the heart is deceitfull and will oft-times disguise it self, and evade the truth, and is full of windings and turnings, Pro. 19.21. and false pleadings. Let every one take an exact and legall way of tryall, and a strict and formal way of Judgement, and so proceed to Examination, Probation, Pro. 28.26. Condemnation and Execution; and let all be done according to Law and Truth. For a man may do Injustice upon himself: Let Con­science [Page 68]sit as Judge, for Conscience will side with the Lord, and judge for God and for the souls good. Let the pure Law of God conteined in his Word be the Rule to pro­ceed by; let the knowing and understanding part be the witnesses to give in the testimo­ny to every action, and against every Cir­cumstance of evill doing; let all the facul­ties of Soul and body be as Jurors, and call in every miscariage to make up the clearnesse of the Evidence, which is the ground and guide of Justice. Let the Law and the Of­fence be equally compared, and neither bo­some nor secret sins be respected; that the Old man with his deeds may be cast and con­demned, and the body of sin executed and destroyed, and buried in the grave of Obli­vion, never to have any more Resurrection; Either to disquiet our peace here, or to evidence against us hereafter; knowing the terrour of the Lord moves me to be earnest to perswade. 1 Cor. 11.31. For if we would judge our selves, we should not be judged of the Lord, neither condemn­ed with the World. Let us therefore beware and sin no more, for behold the great Judge stands before the door.

7. By Execution; To put personal Disci­pline into due Execution, without which all [Page 69]is nothing; for practice is the life of the Law, for if the practick part be neglected, the blessing will not be obtained, and that because the condition is unperformed. Let all persons learn to command and rule them­selves, and especially Superiours, who should command and rule others. For if a man knows not how to command himself, how should he command Inferiours; and as the Apostle speaks, If a man knows not how to rule his own house, how should he take care of the Church of God? According to the old saying, If every man would rightly order and govern one, 'tis the ready way to re­form the whole Congregation. I hope the words I have written touching personal Re­gulation will not be thought so Impertinent, but that they being timely applyed & sutably improved, may tend to the furthering and e­stablishing a Righteous Government. And as I have been speaking of some particulars touching the governing a mans life, so I would adde a few words by way of Remem­brance what is to be set in order at or before a mans death. I will ground my speech up­on the words of the Prophet Isaiah to King Hezekiah, Isai. 38.1. who was commanded to set his House in order because he should not live [Page 70]but dye: we being all under the sentence of Mortality, become concerned to set our houses in order speedily. Doubtlesse as He­zekiah was a King, he was under a great care to set and leave things in order within his dominion, and as he was head of a Family to set things in order within his Family-Juris­diction, and as he was a servant and child of God to set his accounts in order according to his Will and Word; so is every Christi­an concerned within the compasse of his place and power, as he may have the charge of a Congregation or the charge of a Fami­ly and the charge of his own soul, to dis­charge our trust and do our duty, and so set our house in order before we dye. Hezeki­ah's pattern is a good precedent for every mans direction to prepare our reckoning, to form and present our accounts. Mark well what he saith, in Verse the third, Isa. 38.3. in giving up his Ac­counts to the Lord, saying, 1. I have walked before thee in truth; 2. And have done that with a perfect heart; Third­ly, And that which is good in thy sight. This is but a brief and short breviate, but it con­tains an excellent and full account. 1. I have not talked, but I have walked not before o­thers but before thee, not in Error but in [Page 71]Truth. 2. Not in shew but in heart; not with a double and impure heart, but with a upright and perfect heart. 3. He doth not say he would and will do, but I have done, not that which is vain, but that which is good; not in the sight of men, but in the sight of God. To be short, let these words be laid to heart; For God is exact and will view every mans Account, 2 Cor. 5.10. for we must all appear at the Judgement Seat; See that ye have prepared a good account to present in the day of Ac­counts. 2. As every Christian is to set things in order to account with God; Rom. 14.12. so he is to leave behind him some examples of Piety to the World, that his orderly life, zeal for godlinesse, and his acts of charity, when he is no more, may perfume his memory, and be like Abels Sacrifice, to speak after he dyes, and may be worthy of Imication to Church-family, and Neighbour-hood Nati­on. 3. As touching temporal substance, that the Lord hath made a man Master of, or rather Steward over. He is likewise to set in order to discharge his place and Stew­ard ship faithfully; that he may have peace when he is called to dye. To dispose and divide his wordly goods and earthly possessi­ons [Page 72]timely and equally, agreeable to the Righteous rules of Religion and the best principles of Equity and Reason, both to Yoke-fellow and Posterity; or for any o­ther for whom he may be intrusted or obli­ged; either to widdows or to fatherlerlesse, and both towards God & men to discharge a good conscience. 4. To consider and ponder well to settle all things so straight and just between them that may prevent all future strife & discord among them; that none may justly say when he is gone, he is the man that did, or caused this or that wrong: this being Religiously observ'd, many injuries & quar­rells would be prevented, and so peace and love may be preserved. 5. If any one shall be like to depart this present life, pos­sest of this Worlds goods, and hath no natu­ral Heirs or near Relations: let him not for­get but remember to communicate to the poor Christians; let them make the Dea­cons of the Churches their Overseers, and the poor Saints their Executors. Let all re­member, but such in a speciall manner; Or else to bequeath his Wealth and Treasures to some pious and publick services; in so do­ing they will honour their Profession, and lay up for themselves a good foundation a­gainst the time to come.

Some may think I am out of the way in leaving the Churches and turning into Fa­milies, and treating with particular persons. Let them know I have been in the Churches service, attending and instructing Church­members apart in their own houses, and to instruct them in their Family-duties and Church-Orders; Inciting them and exhor­ting them to prepare their Children and Ser­vants for members to people the Churches.

6. The true Order and right manner of the Execution of Church Government.

IUstice and Judgement are the substantial parts of Church government. Justice is a great word, and the action is a shoulder work, Isai. 9.7. and being in it's Execution, carries a great commendation. It advanceth Christs Honour, promotes Truths Credit, renowns Christs Churches; It breaks Sathans designs, promotes good Causes, prevents and disturbs evill instru­ments, and rejoyces Christs innocent ser­vants. In my further prosecution of this matter I would observe this following or­der;

• 1. What Justice and Discipline is in it self.
• [Page 74]2. What, or who are the offenders upon whom it is to be executed.
• 3. What is to be understood and observed in it's prosecution.
• 4. What priviledges are to be maintain­ed in Christs Congregation.
• 5. What disorders are to be prevented, corrected and removed.
• 6. Some branches of Injustice and op­pression to be avoided.
• 7, How the Execution it self should be rightly performed.

First, What Justice is; it consists of these general parts: an Offender, an Executio­ner, a Law, and a penalty. Justice in it's Execution is, when a faithfull power shall inflict punishment upon a convicted Offen­der, consonant to the true intent of the Law in that case provided, and the Execution per­formed without delay or partiality.

2. What are the Offenders and offences against whom Justice is to be executed. First, There are private faults and offences that are committed between Brother and Brother: in which case the injured or offen­ded brother is to tell his brother offending, Mat. 15. of his fault betwixt them alone; If he hear not, take one or two more, If he neglect to hear them tell it [Page 75]to the Church, if he neglect to hear them, then let the Church do their duty, and purge themselves of iniquity; For as a man will hasten to purge poyson out of his body cor­poral, much more ought Christians to purge sin out of the body spiritual; But if thy bro­ther hears thee and repents of the evill heartily, thou oughtest to forgive him free­ly, fully and perpetually. But if it shall happen that any two persons shall oppose each other, Josh. 7.18. in and about a matter and fault committed, and have no other witnesse but themselves, and there can be neither pun­ctual nor circumstantial proof made to de­cide the controversie; then doubtlesse 'tis the Churches duty and liberty to make their humble appeal to the God of Heaven, by casting lots, Prov. 8.18. Prov. 16.13. Acts 1.26. and making serious supplications tohim, that he would be plea­sed to order and dispose of the lot for their direction, to shew which of those two was the guilty person: and when the Lord hath discovered him, let the Church do their duty that concerns them.

Concerning RESTITUTION.

IF an Offender do confesse his fault, and promise an amendment, let him make Restitution for that wrong he hath done. Exod. 22.12. For as it is a great part of Justice, so 'tis a very ne­cessary part of Repentance; for it repayes a just recompence for injuries done, and 'tis a very great destruction to sin. How can a man expect his sin should be pardoned, Jud. 1.7. before the wrong he hath done be repair­ed, or that be restored which he hath unju­stly took and wrongfully detained. Doubt­lesse if a man injure his brother in body, goods or good name, he stands bound in Justice to make him reasonable Restitution, and this is congruous with Gods righteous Law of Retaliation; For oftimes Justice re­quits and inflicts punishment in the same Act in which a man hath sinned. Mat. 7.2. This also concurs with the Law Christ hath given, which saith, In effect, what measure a man measures to another in sin, the same shall be measured to him in punishment back again.

3. What is to be understood and observed in the prrosecution of Discipline

FIrst, There is steps and Circumstances to be observed in reproving; 1. Timely, 2. Affectionately. 3. A private fault pri­vately. 4. To design the restoring the sin­ner from iniquity. Concerning Excommu­nication, let this order be observed. 1. Let it be done in Christs Name and Authority. 2. See that sinner be convicted legally. 3. Let the Counsell and Blessing of God be [Page 80]sought fervently. 4. To the end the flesh may be destroyed, and the spirit saved in the day of the Lord. Repentance consists of four parts, 1. Contrition of the heart. 2. Confession of the mouth. 3. Refor­mation of the life. 4. Restitution for the wrong done. An order in forgiveness, 1. It must be groundedly. 2. Freely, 3. Fully, 4. Perpetually. There is a method to be observed in Prayer, as our Lord hath taught us saying, when we pray, pray after this man­ner. When Duties want their Order and Circumstance, they are oft-times rejected, in­stead of being accepted; for 'tis evident God requires equal submission to order as he doth to the duty it self. The Wise man Solomon saith, He would put his Pro­verbs in order. Eccles. 12.9. In all Gods former services about the Ark, Alter and Sanctuary, the Lord precisely re­quired all persons to attend respectively their Offices and places, and that all things should exactly be set in order and appointed to their several uses; and for the breach in Order, 1 Chr. 19.13. the Lord in his an­ger caused some deeply to suf­fer. The Apostle Paul speaking of Church­assembling, and about Prophesying, and touch­ing the Lords Supper, he sums up all with [Page 81]this charge, Let all things be done decently and in order. 1 Cor. 14.40. The same Apostle beholds, rejoyceth, commends, and praises the order of the Colossians. Doubtless there ought to be some method in Preaching: 'Tis great pitty that divine and pure matter should want its beauty and ornament of form and order. St. Paul commands Timothy to study to shew himself a workman, rightly dividing the Word of truth. There is a Rule to be observed in hearing; 1. Preparation to hear. 2. At­tention in hearing. 3. Meditation after hearing. 4. Supplication before and after a blessing. There are steps and degrees in believing; 1. The faith of credence. 2. The faith of adherence. 3. The faith of endurance. 4. Of stedfast reliance. A Rule to be observed in suffering; 1. To have a good cause. 2. A right call. 3. A good conscience. 4. A pure end. To be short, there ought to be an order in all obedience, in respect of matter, manner, end, and circumstance; for the righteous God as truely-punishes for the breach of or­der, as he doth for neglect of services. As order is the ornament of profession, so I may call it the master-piece of Religion, for both Gods precepts for it, and punishments upon [Page 82]the neglect of it, witness the same. There ought to be a strict order in the commemora­tion of the Lords Supper, even to hold and keep it with such observation, 1 Cor. 11.28. as may answer to the first institution; and in presuming to come to such holy Mysteries, there ought to be great heart-preparations, and self exami­nations; 1. In unity of heart, judgement, and affection. 2. In purity of life and con­versation. 3. Reverently, as being at the Table and in the presence of the God of Heaven. Psal. 86.11. 4 Ha­ving an eye to the end, which is the victory Christ hath obtained for every Christian. 5. To act in charity, and freely, because love was the first cause of our felicity. 6. Rejoycingly, as men having interest in the spirituall conquest over our souls adversary, and as men purchased from everlasting misery. 7. Thankfully, humbly accepting, reverently and chearfully embra­cing, and with thankfulness partaking of those soul-benefits, conveyed and received in that Administration.

Fourthly, What Priviledges are to be main­tained in Christs Congregation.

FIrst, We may say in this Case of Privi­ledges, as Solomon speaks in his Pro­verbs, Let none remove the Land-marks which our Forefathers or Elders have set; concerning Churches Rights and Priviledges, which we are to preserve as a matter of mo­ment, which is part of Gospell-Order and Church-Government. 1. Touching El­ders and Superiors, they are honoured and priviledged with the Offices of Ministers and Stewards, acknowledged by the Lord to be over his Family and Houshold. 2. They have the priviledge to forbear working with their hands, especially such as labour in the publick Ministery, who are to give them­selves wholly unto such things. 3. They have the priviledge to command others, 1 Tim. 4.15. and others are com­manded to obey them; provided all things be done according to Christs Laws given them. 4. They ought not to be re­buked as others, but have the priviledge to be entreated as Fathers. 5. For their works sake and Gospell-labour, they ought to be [Page 89]much respected in love, and counted wor­thy of double honour. 6. The Church ought not to receive an accusation against them, under two or three witnesses, doubt­less because the truth is so much concerned in their reputations, and repute and credit being the life of spirituall imployments. 7. 'Tis also their priviledge to be highly esteemed, encouraged, and rewarded, accor­ding as the Lord hath given direction and commanded.

Secondly, The Priviledges of the mem­bers. 1. As members ought to acknow­ledge Officers in their Priviledges, so Offi­cers ought in their places, to preserve and secure the Priviledges of the members. The people of God have a com­mon right and equall propri­ety in the wisdome, gifts, 1 Cor. 3.21, 22. and graces, which the Lord hath given to his Ministers. For as Paul, Apollo, and Cephas, are reckoned within the Saints Inventory, they are become obliged freely to disburse spirituall Treasures: By vertue of an interest the Saints may claim it as their right and le­gacies. In this Case the People are proprietors, Rom. 1.14. and their Mini­sters as debtors: For as the Lord hath been pleased to furnish his Ministers [Page 90]with heavenly riches and graces, so he hath commanded his Ministering Servants, to bestow and improve such gifts for the benefit of the Churches.

Secondly, Another Priviledge as belongs of right to Church-members, is to have their part and equall share in all Gospel-advanta­ges, and holy mysteries, even in that solemn and sacred administration of participating, and having communion together in the Lords Supper, in the serious commemoration of the Lords Death and Passion. 1 Cor. 11.28. But let all that presume to be Communicants at the Lords Table, examine themselves, and make judgement first whether they discern the Lords Body, and so come worthily, un­derstanding his Reall, Mysticall, and Repre­sentative Body.

Thirdly, 'Tis the members Right and Pri­viledge, to have their voice in electing their Overseers and Officers that are to be set over them, Acts 6.3, 5. and also in the degrading or excluding any person in Office among them; upon which solemn occasions they ought to be acquaint­ed, that the matter may be freely and gene­rally voted, that no members may complain of being dispriviledged; and good reason for [Page 91]it, because they are to be as Fathers to edu­cate and feed them, and to provide their souls food, in order to their spirituall inter­est and everlasting good.

Fourthly, 'Tis doubtless the Brethrens Priviledge, to have the knowledge of reciev­ing or excluding any member or members, into or out of communion with them, espe­cially in doubtfull or difficult Cases, because they are to be or not to be mem­bers of the same body, 1 Cor. 5.4, 5. and to have fellowship with them in the same holy mystery; and if there be any sin contracted, either in denying, recieving, detaining, or excluding any person, the evil may reflect upon the whole Congrega­tion.

Fifthly, Another Priviledge is, If any Brother hath any injury offered him, or wrong done him, he ought to bring it legally to the Church, and there claim his Priviledge to be heard and relieved, and to call for justice to be executed. Then 'tis the Churches duty to proceed, and do them equity, consonant to that good ancient Rule of doing as a man would be done by, Mat. 8.7. and that without delay and partiallity, that while we are complaining for want of justice from [Page 92]others, we may not neglect to do justice in the Churches.

Sixthly, Such among the Lords People as are justly poor, being of the body, have a right to be relieved in their outward necessi­ty: for as there is a right of propriety, Heb. 13.3. so there is a right of charity; 'tis the Lords Rent-charge, the Poors due, and the Church­es duty. There are some unjustly poor, who are either idle persons, or led through their lusts into poverty; others by mans op­pression are brought into penury; there are some impotent poor, so naturally; and there are the Lords poor, who become so through the consequences of Christia­nity.

Seventhly, There is another Priviledge that belongs to Christians: That if any Per­son or Party in a Congregation, should veri­ly judge and absolutely believe, they were oppressed and over-ruled by the rest of the Congregation, in any case or controversie, that it amounts to high contention and disputati­on, Deut. 17.8, 9, 10. after all christian and serious means used, he or they may make their humble appeal, to some other Church in the same Faith; and if the case be very [Page 93]weighty, then to have recourse to some ge­nerall Assembly, Acts 15.2. that by all means schisme may be pre­vented, and peace and con­cord preserved.

To conclude these things: There are o­ther Rights, Immunities, and Priviledges, that of right appertain to Church-Members, that if any have a gift in Prayer, 1 Pet. 4.10. or by way of Exhortation to have his seasonable time of liber­ty, for the exercise of his gift, and to have encouragement in so good a work. More­over; if any are under temptation, as wounding of spirit, sickness of body, or any other afflictions, he may and ought to have recourse to the Ministers, and to ask coun­sell and assistance of the Elders, Jam. 5.14. or to call for them to be their visitants, and the Elders ought to attend them, in waiting upon their duties, by Prayers, Instruction, or any other servi­ces, wherein Christs Ministers are obliged, and become concerned, as they are spirituall guides, and Gospel-Physitians. Thus we may both learn and discern the great Privi­ledges, that pertain to such as belong to Gospel-Churches; to have interest in such provisions and advantages, and all within [Page 94]themselves, under Christs government and dominion, and within their own limits and jurisdiction, where all rights and proprieties are equally to be distributed, their souls duely nourished, their temptations considered, burdens removed, their bodies healed, their poverty supplied, their injuries redressed, and their priviledges maintained, and their causes heard, and contentions determined. Thus ought Christians to have things com­mon, in the spirituall Commonwealth and holy Nation, and to maintain a free fellow­ship and communion both in priviledges and sufferings. The truth is, the charge of these things chiefly respects Officers, to whom the Church hath committed her power, and upon whom they have cast the burden of their care, who ought as instruments in the name of Christ, with the Churches consent, to ex­ercise the severall parts and offices of Go­vernment; and as they are intrusted by God, so they ought to act faithfull according to his Word; and as they ought not to exercise lordship, to usurp authority, so they ought not to deface and diminish ought of Christs or his Churches power and dignity: For if our Lord died to enter the government, and our liberties and priviledges were purchased at so dear a rate, and now committed to the care [Page 95]of the Churches, there is a great obligation lyes upon the Congregation, to see that these things be carefully maintained, and constantly preserved; and especially such as are in publick trust, to improve their places, and discharge good consciences, to be a just defence to all persons in their spirituall rights and immunities, that there may be no just cause of complaints in all our streets or bor­ders.

Fifthly, What Disorders are to be prevent­ed, corrected, and removed.

AS when duties are put into the best form, they appear with the most beauty, so when the branches of impiety are set in order, they appear in their ugly shape of deformity. I will set some before you, which I believe are sometimes found amongst you, which are a dishonour to Christians, and are great disturbances to the peace of the Churches; and these evils are both of omission and com­mission.

First, 'Tis found too much neglected by teachers and leaders, that the People are not taught, but are very ignorant in the orders and principles of true discipline and right go­vernment.

Secondly, When a man doth not prize and tender the unity and Peace of the Church as he ought, but shall inconsiderately and indis­creetly publish, and possibly endeavour to enforce a Principle upon the People, or a Practice upon a Person, before they them­selves have sufficiently tried and proved it, or the People or Person are pre­pared to bear it, Ioh. 16.12. or made fit and capale to receive it, and so oft-times a disturbance attends it.

Thirdly, Another Disorder which doth mostly respect the Elders: That is, when disorderly walkers who are known to live and continue in sin, and the Church neglects her Duty in Discipline, not remembring all the time this sin is unpunish­ed, 1 Cor. 5.2. God is dishonoured, their Duty neglected, the Truth reproached, the most religious griev­ed and scorners at Religion rejoyced, Gods appointed Ordinance to destroy the flesh omitted, and the proper means neg­lected, by which the sinner should be re­stored.

Fourthly, Another Disorder is, when the members of one Congregation, shall receive a member or members from another Con­gregation, without their knowledge or con­sent, [Page 97]or a letter of Recommendation from them to whom he or they did belong (except in any case ex­traordinary) by which disor­ders follow bad consequen­ces; Rom. 16.1, 2. Act. 18.27. for some persons that think Christs Discipline too straight, judging it little lesse than tyranny, and their subjection to it little lesse than slavery, when they are under reproof for some mis­demeanors will be shifting places and re­moving themselves into Communion with other Churches.

Fifthly, Another disorder is, when one member hath committed a trespasse against another. The brother offended, which ought to treat with his brother offending betwixt them alone, and to have endeavored to re­store his brother again, neither hath affecti­on to regard his brother offending, or faith­fulnesse to respect the rule di­recting, 2 Cor. 12.20. but takes his own ir­regular course, and whispers the matter till it comes to a breach, and so possibly at last becomes a general disturbance in the Church, and endangers the division of the Congre­gation.

Sixthly, Another disorder is, when the Con­gregation shall receive a matter between [Page 98]brother and brother into hearing, and not inquire of the orderly bringing it to the Congregation. If the matter be brought disorderly to them, they by receiving it, be­come guilty of disorder with them; whereas they ought rather to reprove them and send them back to the Rule to do their duty, and refuse to receive it before 'tis brought legal­ly. If this was but duly observed many dis­orders and breaches would be prevented, and the Churches peace better preser­ved.

Seventhly, Another disorder is when the Church deals with any person or persons for Misdemeanor, either in matter of Do­ctrine, or for evill in conversation, or Here­sie, or Schisme or the like; 1 Cor. 3.3, 4. Oft-times other members for private ends, either for Interest or Relation, will counte­nance, associate or side with them, and in­courage them, and so many times make a distruction, if not a division; such are ene­mies to peace and contemners of Govern­ment; such ought to be speedily noted as disturbers timely restrained, and duly pu­nished.

Eightly, Another disorder touching the Church assembling upon the Lords day some as it were forsaking, others neglecting [Page 99]and give no cause of their ablenting; others come late, which doubtlesse ought to be there at the Churches prayers, made in order to their Preparation, Sanctification and Di­rection concerning the work of the Day, Heb. 10.20. Some come when the Lords Market is half over; others with drowsiness and fleepinesse, as if they intended to make the Meeting-house their sleeping place; and that time they pretend to improve in Gods service, they sinfully and wastfully spend in the satisfying of the desires of the flesh.

Ninthly, Another disorder is, when the Bre­thren absent from Church-Communion in the Lords Supper, upon their own private O­pinion, conceit, or imagination, to the offence of the Congregation, not giving any Cause or Reason to any for their so doing; make­ing no account either to Church or Elder, whether the cause be in themselves or in a­nother, not considering their losse and dam­mage in their neglects, or their error in not committing their Case to censure.

Tenthly, Another disorder is, when the Church have discharged her duty against o­thers that have committed Iniquity. Many such offenders will be their own Judges, Deut. 17.12. and that in their own Causes, [Page 100]and refuse to submit, if not contemn the Churches censures, not considering that they do presumptuously and dangerously, and do as much as in them lyes to dis-office Christ, dis-priviledge the Church, and not discerning that they refused to be judged by the Law, but will be Judges themselves and that of the Law.

Eleventhly, Another disorder is, when one Brother shall believe a report against a­gainst another brother, and that before he knows the truth of the matter, and possibly proceeds upon Rumors, Conjectures or Imaginations to passe sentence of condem­nation, and that before any legall Trial or hearing, and so becomes guilty himself of the wrong that's done, Prov. 8.13. in cre­diting such reports against his brothers repu­tation, and to judge a matter before 'tis heard, is a fault of which a Christian ought to be ashamed.

Twelfthly, Another disorder or grievance is, when there is not an equall compliance together in matter of expence and publick charges, either touching the poor members or any other necessary disbursements; but 2 Cor. 8.13, 14. one is burthened, and ano­ther is eased, some neglecting their duties, others not answerable to their abilities, and so the affairs and needfull occasions of the [Page 101]Churches, are not carried on by Equality, according to ability, and to answer to Rules of Equity.

Thirteenthly, Another disorder is to re­ceive an occasion against an Elder, and not under two or three witnesses, 1 Tim. 5.19. which is a disorder in many places, not ob­serving the Rule in that case provided, but upon every suspition or light occasion disaf­fected persons will bring their Ministers re­pute into question.

Fourthteenthly, Another disorder is, when the Officers with the members appoint dayes of meeting upon necessary occasions which concern all, and for the good of the whole, as days of Instruction, Discipline, Humiliation or Thansgiving, or the like; and then Brethren shall upon every tempo­rall, indifferent and small occasion neglect such appointments and usefull meetings to their own losses and the discouragement of others.

To conclude these things, God is not the Authour of such confusions, but a God of Order and the Authour of peace in all the Churches; But 'tis the Prince of mis-rule, who by his subtill wiles stirs up such instru­ments to make breaches, and to break the Churches: and as I have drawn you a little [Page 102]Map to shew you the path of his designs; In like manner I would present to you as in a glasse, the nature of your adversary by his Names:

1. He is called the god of this World, who blinds the minds of such as believe not, lest the light of the Gospell should shine unto them.

2. He is called the Prince of the Air, that worketh and ruleth in the hearts of the chil­dren of disobedience.

3. Satan, who opposeth the Lord in his designs, and to pervert the Saints in their paths.

4. Devill, one that deviseth mischiefs, and by his wiles and darts to get advantages to over-rule and destroy the Saints.

5. Serpent, to shew his great policy, craft, and subtilties, in beguiling and betraying in­nocent souls.

6. He is compared to a Lyon and a Dragon to shew his strength, violence and cruelty, to fear, scatter and devour the Saints.

7. Belial, I may adde Tyrant, to draw persons into Infidelity and Apostacie; a Ty­rant over them he takes captive, an oppres­sor, cruell and mercylesse, that Tyranizes over soul and conscience.

Thus I have given you the naming of the [Page 103]Titles of your Adversary, some hold forth his great policy, and some his great cruelty; I have done it to alarum you to take to your armour, to keep your watches, to defeat your enemy, and secure your souls.

6. Some branches of Injustice and Opppression to be avoyded in the punishment of Sin.

1. THe punishing of sin is our great de­sign. 1. What is sin? 'Tis the transgression of Gods Righteous Laws: and these evills are both of Omission and Com­mission. In the execution of Discipline we are to endeavour the destruction of all sin, and for our better knowledge and prosecu­tion of this design, we may enquire how ma­ny wayes a man may sin. A man may sin se­verall ways in the Commission of sin, and se­veral wayes touching the punishment of sin: 1. In the commission of sin, a man may actu­ally sin in his own person. 2. A man may sin by counselling and abetting with another in sin. 3. A man may sin by countenan­cing and incouraging one that hath sinned. 4. A man may sin by not restoring his bro­ther that's overtaken in sin. 5. A man may [Page 104]hate his brother and have fellowship with sin by not reproving his sin. 6. In a com­pact body all are guilty of another mans sin that refuse to joyn in the punishment of a sinner. 7. And the Church may contract iniquity in doing Justice and not doing it throughly.

2. How may a man be guilty and sin in punishing of sin? Answ. In the branches of in justice and Oppression.

1. To punish a man as an offender with­out the breach of some Law is Injustice and Oppression. 2. To neglect to punish an Offender that transgresses the Law, is a branch of Injustice. 3. To wrest Judgement out of it's true Channell, and to turn Justice out of it's legall course, is another branch of Injustice. 4. To respect Persons and re­gard Causes, so as to condemn the innocent and clear the guilty, 'tis Oppession, In juffice, and an abomination. 5. To impose a lesse penalty upon an offender then his offence deserves, is another branch of Injustice. 6. To inffict a greater punishment upon a Trespasser than the Law requires, is another branch of Injustice and Oppession. 7. Not timely to relieve the Oppressed, and duly to acquit and discharge the Innocent man, is a­nother high branch of Injustice and Oppres­sion. [Page 105]To conclude this point in question, this shews us what Justice is, by the rule of a contrary observation. To execute Ju­stice timely, impartially, and thoroughly is true Justice according to Gods Law: having thus sorted our materials and made our divi­sion, I proceed to Justice it self in it's Exe­cution.

7. Tho true Order of the Execution of Justice and Discipline.

EXecution is the life of Governing; when Laws and Rules lye unexecuted, 'tis like Ingagements unperformed. Right Dis­cipline in it's execution carrieth a good Re­putation, It beats down evill designs, it gives Countenance to the best things, it di­sturbs the Nocent, and rejoyceth the inno­cent. It displeaseth the Righteous God when such as are placed, and be trusted Prov. 17.15. with the weighty imployment of Church-Government; and shall either not judge at all, or else in judgement are unjust and partial. To punish the Innocent that ought to be cleared, or to clear the Guilty that ought to be punished. A man had need be just in discharging Conscience in punish­ing [Page 106]sins, lest he be found guilty of the bloud of perishing souls: and when the Church of God shall assemble themselves upon this so­lemn occasion;

1. Let the Word be sounded like a Trumpet, that the people may be warned and informed into whose all-seeing presence they come; and that God is present with them, and judg­eth among them, to beget the people in an awfull fear and holy reverence of his sacred Majesty and Presence; To remember the people by improving some words by way of charge, and to produce Commissions from Gods holy writing, and to let the people know they are properly concerned, legally returned, and solemnly ingaged, to take their places, and humbly to attend upon Gods services, and to tell them the Lord hath betrusted us with Offices and Privi­ledges, and furnished us with such autho­rity, that we should act like a holy Nation and spiritual Court, in all Justice and Fide­lity.

2. Because all things are sanctified by the Word and Prayer, let humble and fervent supplications be made to the God of Heaven to be counsell for you, and to prepare, san­ctifie and direct you in that serious matter undertaken by you, and that your part may [Page 107]be so done and performed on earth, That whatsoever ye bind or loose may be done and confirmed in Heaven; Mat. 18.18. and as in all other Religious services there ought to be good advice taken sufficient tryal made before the exercise of action, much more in this case wherein we act for God, and must give an account to God in this matter: there had need to precede a Judgement of prepa­ration before the judgement of Executi­on. 1. To consider, we must act in Christs Name and by vertue of his Authority, and that this action ought as it were to type out the last judgement, and to hold forth Christs Righteous Government. 2. To examine whether the matter be brought orderly, and the parties have proceeded legally. 3. To consider the capacity of the person offending whether a member or a Officer; for although the Lord respects not Persons, yet he al­lows some priviledge to Offices. 4. To enquire of the nature of the Offence, whe­ther more directly against God or man, whe­ther publick or private. 5. To examine what provocations the offender had to it, and what design he had in it, whether ignorant­ly or wilfully. Seventhly, Having found out the nature of the sin then to have recourse to the law that makes it a trans­gression. [Page 108]Let the Law and the Offence be equally compared, and the penalty just­ly imposed. 7. Let all proceedings be mix­ed with compassion, that it may answer to the design of Heaven, the end to destroy the flesh and to restore the offender out of trans­gression. Having thus made preparation, proceed to probation and to the act of Exe­cution; also remembring God is with you, and Judges of the judgement passed by you, Psal. 83.1. and that in a subordinate & humble sence: ye ought to hold forth the glory of his Pre­sence, and that with all justnesse, humble­nesse and gravity representing his dignity, mercy, purity, and severity, and so to passe sentence according as in Justice ye shall see cause, without delay or partiality, purged of all favour, prejudice, and hypo­crisie, without regard to causes, knowing faces or repecting persons, as acting for God uprightly, Deut. 1.17. that it may be received and approved in the Court of Eternity.

Secondly, Some further circumstances to be observed in the prosecution of Church-Discipline, let be done and executed speedi­ly; not to suffer sin to lye up­on thy brother, Lev. 19.17. or to infect the [Page 109]spiritual body. A green sore is soonest healed, a disease taken new is easiest cured; in like manner trespasses or contentions a­mongst Church-members taken timely, are best purged, appeased and reconciled.

Thirdly, Them that are Judges of o­thers in the Ecclesiastical Jurisdiction are to be Counsellors to the offenders, especially if they be ignorant persons, not to daunt or surprize them or take quick advantages a­gainst them, but as we ought to act in the Lords Name, so to act in the Lords fear to­wards them; to instruct them and convince them from the Scriptures, and shew them the Laws they have broken that judge them trespassers, and condemns them for trans­gressors.

4ly. shew them their sin in it's body and deformity; the sad accidents and bad con­sequences that attend sin, and to make them sensible of their iniquity from the evidence of Scripture-testimony; say to the sinner, Come see what you have done, look upon your sin in it's aggravation, how serpent like it darts and stings every one, it reflects upon Gods honour, it darts Religion, stings the brethren, disturbs your Inner-man, gives an occasion of stumbling to the weak; in pro­fession, it daunts the well-wishers, and en­quires [Page 110]after Religion, and gives the enemies truth an occasion of rejoycing.

Fifthly, To learn to know the offenders design; for oft-times a design by an act in­tended, may be worse than the action it self committed: there may be Circumstances depending, to be considered, by which the Act may be much mitegated or aggravated, as ignorance or wilfulnesse, as in pretence of conscience, or a design of disturbance, as from a principle of Charity, or in a course of subtilty, the best of these Cir­cumstances will make no justification for any evill action, for that will be to counte­nance sin, but the better circumstances are to have their mittegations in damages, (I mean in punishments) and the other their aggravations.

6. To observe the disposition, capacity, and temper of the person, not to favour his sin, but in order to gain an advantage upon the sinner; some to save with compassion, some with fear, some with gentlenesse, others with sharpnessei, always tosort, fit, and direct all admonishions, reproofs and cor­rections, as may best suit with the offenders disposition, and the demerits of his sin and transgression.

Seventhly, To take the most convenient [Page 111]season, as I have said; things done in their season and order, are like apples of gold in pictures of silver, they are not only beauti­full to the action, but a disadvantage to the enemies design; but beware lest while ye are about to heal some breaches, you neither prevent nor disturb your selves in some o­ther weighty and publick services, and so let in Satan to make his advantages. For a man must have some respect in matters of Go­vernment to three Estates, The honour of God, the quiet of Conscience, and the peace of the Church. Thus I presume to tender my Counsell and offer my Judgement and direction, especially to such as have any trust and publick imployment over their brethren; for men of wisdome, honesty and sufficiency are most sensible of the Office and buthen of the place, carefull of the Charge and appre­hensive of the accounts they must make; like men of discretion let them well observe the nature of their Office and the worthinesse of their places, and judge for God, according to the rule of his Word, with all justnesse and gravity. As one observing the Judges sit in the Judgement Seat; while they were grave and just he thought they were gods, but when they changed into lighenesse and fell into passion, he concluded they were but [Page 112]men. Let Christs Officers and Ministers act gravely, justly, and discreetly; instru­cting themselves and others in their several obligations, both as they are men and Chri­stians: As once a Governour of a Nation observed; saith he, I am King of Bodyes not of Souls, a Commander of men not of Conscience. And as our Lord himself hath taught us to distinguish of duties, and to ren­der every one their dues, and to owe nothing to any man but love. To honour our Lord Christ as the head of the Church, and to re­spect civil Magistrates as the politick fathers of our Countries. To conclude this point let me say to my brethren as once a Prince said to his son, observing him to mind trifles; said, Come my Son, leave trifles and mind the matters of the Kingdome: So I say to my brethren and every Christian, to leave the trifles of this World, and mind the mat­ters of Christs Kingdome.

Peace and Unity is the great end I have here designed, and 'tis a design God hath greatly blessed. The Scholars in Christs Church ought to be Students for quietnesse and peace in the Churches. The Lord hath not only commanded it, but he prefers Peace before any other Sacrafice. Mat. 5.24. 2. He en­joyned [Page 113]his Disciples to seek, peruse, and pro­secute Peace. 3. 'Tis further told us from the Lord, without Peace and Holnesse no man shall see God. 4. Such as pray for Peace shall be blessed with Prosperity. 5. To the Councellors of Peace there shall be Joy. 6. The makers of Peace are honored by being called Gods posterity. 7. Peace is a fruit of Gods spirit, and a Character of hea­venly wisdome. To hast, God is the God of Peace, and Christ is a Prince of Peace, and the Kingdome of God is Peace, and Joy in the Holy Ghost. Thus are Saints to pre­serve Peace among them, and the Peace of God that passeth all understanding shall keep them.

Thus are Christians become concerned to endeavor to keep the unity of the spirit in the bond of Peace; that is, What the Spirit of God hath united, formed and compacted together, either in respect of Fundamentals, Ephes. 4.3. governing and perfecting Principles, al­ways to maintain the ancient Form and true Pattern of sound Doctrine and right Disci­pline; That Truth and Peace may go hand in hand together, be constant Companions, and imbrace each other. You may please to learn a Lesson from our experience in the [Page 114]Nation; When we are at Peace at home, then we see our Enemies are quiet abroad; when we disturb and afflict each other by way of persecution, it invites and embold­ens our enemies of other Nations, and in the midst of home-bred contentions we hold o­pen a door to let in forreign adversaries. Let Christians make spiritual application, who are within the borders of the holy Na­tion, to beware of Strife and Envy which makes way for the souls enemy, but to maintain Concord and Unity, which are as Bulwarks against the Adversary, but let Union be made, and Charity increase, and have salt in your selves and be at Peace one with another; and as a conclusion, I would impose this one Obligation, as the late Le­gacy of a dying man; that the parties more chiefly concerned, may seriously apply it, and profitably improve it to Gods glory and their own felicity. 'Tis an Incumbent among Christians; I wish it may never cease, to keep the Unity of the spirit (and Truth) in the bond of Peace.

Seventhly, and Lastly. Some Directions given how to uphold and sup­port Church-Government.

IN order to the preserving and supporting Church-Government, the matter will charge every mans concernment, both Of­fices and Members; It invites them to their duties, and obligeth them as Christians to discharge good consciences in all due con­cernments, as they are under several ob­ligations, and become concerned in their re­spective places.

And First to my well beloved Brethren in the Lord, whom God hath called to high Offices, honored with great Endowments, and obliged in publick services, and there­fore I do honor them in their respective places; Even those Elders whom the Lord hath commissionated upon a more general account, who hath inlarged their missions into the Nations, and betrusted them with the care of the Churches. I will not pre­sume to teach them because I have more need to be taught by them; yet I would humbly take leave to be their Remembrancer, and [Page 116]to intreat them as Fathers to observe their Gospell-lessons as they are directed to them by their several Appellations.

First, they are sometimes called Angells, to hold forth Innocency and Purity.

Secondly, Ambassadors in Christ stead, to personate his Majesty and hold forth his glory in the World, sent to treat with sin­ners, and to state the terms of Reconciliati­on, to engage their souls in affection with all bowels of Christian compassion, to be­seech them to be reconciled to God.

Thirdly, Messengers sent out by the Churches upon the Lords message, 2 Cor. 8.23, 24. even upon the grand errand of publishing glad tidings. That match­lesse and welcome news to poor sinners; Phil. 2.25. even to pub­lish and proclaim a free tender of a crucified Christ unto a perishing and lost World; that Lamb of God that cleanses souls by his precious bloud. These are Instruments in Commission from Christ, to unite strangers to affect sinners, to prepare members, to people the Churches.

Fourthly, They are called Bishops to shew they have a charge, and are Overseers of the souls of such as are Gospell-profes­sors, [Page 117]and are to feed Christs flock, and to rule the Church of God, which he hath dear­ly purchased with his own blood.

5. Ye are Ministers to shew ye ought not to have dominion over the peoples Faith, neither to be Lords over Gods heri­tage, but to be faithfull servants to Christ and the Churches.

6. Ye are called Rulers, to regulate Ecclesiastical Affairs, and to set in order things that are wanting in the Churches to ordain them Elders, and reform disorders in the several Congregations.

7. Ye are called Stewards & placed over the Lords Houshold, to make provisions, and to give them their spiritual portion of meat in due seasons; which Office presupposeth a high trust, and ye must expect to give a faithfull and just account at last. Now that you may be guided aright to rule for God, I can do lesse but pray and wish that the bles­sing of Heaven may be upon you, and in you, even the blessings of soul and body, health and prosperity, but more especially in the holy and high concerns of Eternity; That ye may have all increase of grace, fulnesse of of peace, and at last your portion in the e­verlasting state of perfection, and in the mean time I freely wish ye may be all sancti­fied [Page 118]and richly furnished with all spiritual gifts and heavenly treasures, and plentifully accommodated with the fulnesse of the Holy Ghost; that ye may hold forth the Image of God and the glory of Christ in dignity, mercy, purity and severity. To prize and praise the Godly and Pious, & to disclaim and condemn the Irreligious, and that ye may be duly directed and constantly protected by the goodness and providence of God, in and about the most sacred acts of Religion, and in that serious and ponderous imployment of the Ministry, that the same Lord that hath commanded your service, and given you au­thority, would be pleased to attend you with his presence, and give you security, and that you may lay sure foundations, and build a­right Gods holy habitations, that ye may be Pious Examples to the believers both in Do­ctrine and Conversation, and worthy pat­terns of Government in every Congrega­tion; leaving behind you solemn and solid precidents of humility, fidelity, and gravity, with harmlesse and discreet demeanors ac­companied with holy policy, cincerity, and purity; that you may both constitute and consolate Churches, unite Christians, repair breaches, and establish the Congregations Even to perfect faith and conduct souls to the everlasting habitations

2. Concerning Elders appointed over parti­cular Churches.

I Now direct my speech to the Elders, charged with particular Congregations. My well-beloved Brethren; Considering my relation with you, Acts 14.23. and the great charge committed to you, and the great ac­count that's required of you, I could not well omit to advise, exhort, and entreat you, not so much to instruct you, as to remember you, Tit. 1.5. to pon­der the worthiness of your places, and the weightiness of your obligati­ons: That ye are to serve Christ under his three fold Offices, in subordination to him; under the Offices of Prophet, Priest, and King. And 1. In order and honour to his Propheticall; to teach the people what­soever God hath commanded you, and to with-hold nothing that is profitable for them, instructing them publickly, privately, and from house to house, declaring all the coun­sell of God, that ye may be pure from every mans bloud, and seasonably, faithfully, and constantly, opening and preaching the whole­some [Page 120]words and found doctrine, as ye have received it from the Apostles, according to the holy Scriptures, which was sealed by God, and confirmed to them by miracles. In Christs name to teach and perswade, and in much affection to exhort to duty, and by good instruction and a good pattern, to lead and guide the believers in acts and orders of Religion, and a well ordered conversation, observing seasons and dispensations, having an eye to the peoples estate and conditions, discovering to every one their duty, with the benefits that attend it, and also acquainting them with the danger, upon the neglects and contempts of it. 2 Under his Priestly Of­fice, ye are to enquire of God for them, and to intercede him in their behalf, that they may have an evidence of their interest in Christs sacrifice, and assurance of the remissi­on of sin through him: That the Lord would please to encrease their graces, and that the bloud of Christ might purge them from all corruptions, and upon every occasi­on, and in every condition, to commend them to God by supplication; and that they may be supported and comforted in the inner man; to offer the sacrifice of thanksgiving unto God for them, for all benefits and be­nedictions freely received from him: More­over, [Page 121]to instruct and acquaint them with the great blessings, that are presented and con­veyed by Christs Death and Passion, and to principle them in the great priviledge of his Intercession, and oft to celebrate the com­memoration of that memorable act, that so evidently preaches a crucified Christ; to teach them to discern the Lords Body, and to direct them how to communicate worthi­ly; then to call them to the Lords Supper, and endeavour to feast them with the Lords dainties, being communicants at the Lords Table, craving a blessing in every admini­stration, and a sanctified use of every privi­ledge and blessing, rejoycing with them, and offering thanksgiving for them, for all bene­fits bestowed upon them. 3. Under his Kingly Office, ye are to make known his Laws, and in his name to instruct them in the order and government of his house, and learn them to know how to behave them­selves in the Church of God, that when they trespass, they may not plead ignorance, and so oft-times matters are disputed, in the mean time duties lye unperformed; but let Rulers require obediences according to Scri­pture directions, with authority, and yet in humility, to act and govern for the Lord, as men that are governed by the Lord, and so [Page 122]to rule and judge in all the Saints affairs, as them that must give an account to God them­selves; to counsell, warn, reprove, cast out the impenitent and obstinate, to restore the fallen, to strengthen the weak, to em­brace the humble, to absolve the truly peni­tent, not to bear the spirituall sword in vain, even to do justice, and to shew mercy, al­wayes designing to save the sinners, but to destroy their iniquity: Let the exercise of discipline be well mixed with patience and compassion; teach them to have a filiall fear, and to stand in dread of him, who threatens to slay such as will not have him raign over them. I will also set your Titles before you, and for my self I pray and wish all suta­ble blessing may attend you, in the discharge of the great work ye have to do. These are your Names; Bishops, Elders, Pastors, Ru­lers, Shepherds, Stewards, and Ministers, all which speak out the burden of your trust, and charge ye have of souls. If one soul be of more value than the whole world, what an obligation hath he that hath the oversight, and must give an account of many souls. Look upon your Offices, and feel the weight of your burdens: Take good heed to your selves, to your doctrine, to your discipline, and to your conversation, and to all the flock [Page 123]over which the holy Ghost hath made you o­verseers, to feed and rule the Church of God, which he hath purchased dearly by his own bloud; taking care of them, not by con­straint, but willingly, not for filthy lucre, but of a ready mind, not as though ye were lords over Gods heritage, but ensamples to the flock: As Elders, to go before and di­rect them; as Rulers, to command and go­vern them; as Pastors, to feed and nourish them; Ministers, not as lords, but to be servants to them; as Stewards, to make pro­vision for them, and give an account of them; and as Shepherds, to watch over them. My dearly beloved, relations in the Lord; look upon that word of the Prophet Isaiah for your learning, and take it for your pattern, Chap. 40. Vers. 11. To feed the flock like a shepherd, to gather the lambs in the arms of tenderness, and into the bosome of your af­fections, and gently to entreat and guide such as are with young: To lead them into green and sound pastures, and to water them in the springs of pure and wholsome waters, and faithfully to exercise all the parts of the office of a good shepherd; and as the wise man saith, To look well to the Flocks; even to take the number of them, the charge of them; to feed them; to assemble them; to rule them; [Page 124]to defend them from men-Wolves and sedu­cers, that design to deceive and destroy their souls. To conclude; to act in all godly sim­plicity, fidelity, and gravity towards them, as men alwayes obliged to give an account for them.

3. Concerning the Deacons in Christs Con­gregation.

DEacons are Ministers in Christs Church­es, and are to be men of wisdome, full of faith, and of a good report, sound in the holy mysteries, and men of pure consci­ences, whose quallifications are to be sutable to the El­ders, 1 Tim. 3.8. even to be grave and sober, not greedy of filthy lucre; likewise must their wives be grave, sober, and faith­full in all things; to have well-ordered chil­dren, and well-governed fa­milies; Phil. 1.1. they are the poor Saints overseers, and are be­trusted with the Churches treasures; ye are Gods eminent servants, and are to be ap­pointed and ordained by election, prayer, and laying on of hands; your place is of weighty concernment, and doubtless ye [Page 125]ought to be helps and assistants in govern­ment, and as instruments in offices, to sul­fill Gods gracious promises: In a sence, to be fathers to the fatherless, and busbands to widdows, and as it were to be eyes to the blind, and feet to the lame, and as advo­cates for the poor saints. And as Elders are set over the Lords people, more directly and properly in spirituall things, and soul-mat­ters, so Deacons are to wait and serve at the Lords Tables, and to make due provisions for the poors externall and bodily concern­ments, in respect of their Deaconship, and yet may be usefull to souls, as they may be gifted disciples. In this we may behold Gods wonderfull providence and goodness, in appointing Offices and Officers, to make sutable provisions for his peoples souls and bodies, and that at all times, and in all con­ditions. And as this is an Office of eminency and necessity, so 'tis accompanied with great care and much difficulty; to carry an even hand, and a faithfull heart, between the Churches poverty, and the poors necessity. And doubtless as Elders are to admonish and reprove in neglects, touching duties of Reli­gion and Piety, which are more spirituall, in like manner it doth concern Deacons to exhort and reprove, in matters that respect [Page 126]the poors ou ward necessity temporall. Let them remember they are instruments by the Lords order, to take the care and over-sight of the Lords poor; for where there is an Of­fice, without doubt there's power to admo­nish, that things may be done by equallity, according to every mans state and abillity; not one burthened and another eased. And having so good a cause to plead, in the be­half of the poor and needy, it well becomes you to take boldness to blame such, as detain from the poor their right of charity. My well beloved Brethren, I wish and pray ye may be blessed from heaven with sutable gra­ces, and spirituall accommodations, in dis­charge of your duties and great obligations; that as the Lord hath honoured you with a trust in your Offices, so you may faithfully endeavour to honour God in your respective places, acting in all fidelity, confonant to the prime Rules of justice and equall dealings, as men obliged to give an account to God and the Churches. 1. Let them be to the poor as fathers, in respect of compassion, as men naturally sympathizing with them in their low condition. 2. Give them good advice and counsell, to be industrious in their callings, and provident in their expences, that they may not bring any unnecessary charges, and [Page 127]unjust burdens, upon the Congregations. 3. If they be able, and refuse to work, then to admonish them. The Apostle is sharp in this case, and saith, If any would not work in their common imployments, neither should he cat of the Churches charges. Lastly, They are in the place of fathers, to enquire into their conditions, lest any lye under temptations, for want of outward supplies, and according to the justness of their necessity, and equall­ness of their poverty, to relieve them, and prepare portions for them, sutable to their conditions; even to feed the hungry, cloath the naked, visit the sick, house the harbour­less: This hath the repute of pure Religion, even to visit the fatherless and widdows in their affliction. Let all be done according to those good laws of piety, equity, and cha­rity, and of doing as a man would be done by: And as the burden of the Office is cast upon you, see that you discharge your trust faithfully. And in all this the Deacons are to be assisted, and enabled by the Churches collections, distributions, and communica­tions.

Now what power and order there ought to be among Officers themselves; what power the Messengers have over the Elders; what power the Elders have over the Deacons; [Page 128]what power the Deacons have over the Members, which doubtless there is some or­der, and that among such as have power, even among Governours as well as in Go­vernments: But I shall refer this difficult point to some abler head, and more skilfull hand, to determine it. But thus I will con­clude to wish; That as God hath called you to places of order and honour here, so you may be rewarded and crowned with dignities and honour hereafter. To end this point, I de­sire that both Officers and Members may learn a lecture for government and orders, from the Firmaments, and by the Sun, Moon, and Stars: They be like the Sun for light and heat; like the Moon for declaring seasons, and constancy in circuit; and like the Stars, for holding on their course, and keeping or­der and place. Now if you think these few lines, especially spoken to Officers, be wor­thy of acceptation, and may deserve the place of counsell and direction, consider of them, and the Lord encrease all your wis­dome and understanding.

4. Concerning the duties of Church-mem­bers to their Officers.

MEmbers of Churches as they stand in relation to their Officers it concerns them to acquaint themselves with Scripture-obligations, what is required of them in sub­mission to Officers laws and orders, that they may clearly know, and chearfully do, what respect them on their part, to preserve true order, and support right govern­ment.

First, 'Tis the mind and also command of God, that Christians should obey such over­seers, as are set over them in the Lord, and whosoever refuses to be obedient, resist Gods appointment, alwayes provided, they exercise rule according to the direction of his Word, not to their persons as they are men, but as they are the Embassadors and Stewards of Christ, for they act by vertue of the Lords Commissions; and 'tis written, the holy Ghost appoints overseers, and 'tis the Lords message they are upon, Heb. 13.17. and the Lords work they labour in, and God is a God of order, and not of confusion, who hath ordained go­vernment, [Page 130]and required your subjection Officers rule for him, therefore members ought to submit to them, for the Lords sake, for conscience sake, for the Gospels sake, and your own souls sake, That they which watch for your souls, may give an account with joy, 1 Pet. 5 5.and not with grief, for that will be unprofita­ble for you; for indeed your obedience is not to man but to God. My dearly beloved Bre­thren, I beseech you beware in this weighty matter, for there is no fin in the world which the Lord hath punished with greater severity, than he hath disobedience to Authority; neither was it ever heard that the earth open­ed her mouth wide, to swallow up man, as it did Corah, Dathan, and Abiram, for their resistance and contempt to Moses and Aaron. The Apostle Peter and St. Jude do both aggra­vate this crime, as a grand transgression, for To speak evil of dignities, and to despise domi­nion. St. Peter one of our ancient Fathers, in his Epistle to the scattered Christians, he is a very full Author, and that to this very matter, who pleads for submission to Autho­rity, both in Nation, Church, and Family: first to honour God, and to obey such as are appointed by him; to submit to supreme Governours, and such as are sent by them; [Page 131]wives are to be in subjection to their own husbands; servants are to be subject to their masters, not only to the courteous and good, but also to the discourteous and froward; and this obedience must be for the Lords sake, alwayes to make true distinctions be­twixt spirituall and temporall services, to give to man their dues and duties, and to God his honour and praises.

5. And as the Lord hath required submis­sion to his Ministers, so he hath enjoyned his people to honour them that rule over them, 1 Thes. 5.12, 13. and to know such as labour among them, and admonish them, and to count such worthy of high re­spect for their works sake, Phil. 2.29. be­cause God himself hath digni­fied them, and hath commanded the Saints highly to esteem them. St. Paul gives this high commendations of the faithfull and painfull Elder, that he deserves the privi­ledge of double honour; and because their work is labourious and dangerous, the people ought to countenance them by being courte­ous. The meanest instrument imployed by the Lord in his service, the Saints ought to receive, and accept with readiness and chearfulness. Doubtless he that loves God, [Page 132]his truth, order, and ordinances, will natu­rally respect such as act in them as instru­ments: I speak not of needless customes, or idolizing persons, but to honour God in them, and to honour God by them, and to reverence them, because the image of God is upon them; for God was angry with the Jews, because they despised his messengers, and it mounted their sins, untill there was no more remedies. And to some the Lord saith in the Lamentations, He would divide them, and no more regard them, because they re­spected not their Teachers, nor reverenced the face of the Elders: For what kindnesses or injuries are done to them, the Lord takes it as done to him; and Christians are to hold such in repute, and to endeavour as much as they may to preserve their credit, for Go­spel-reputation is the life of spirituall tra­ding: Therefore none are to receive an ac­cusation against an Elder, under two or three witnesses, because in defaming an Elder, the truth suffers treble damages; but the same and eminency of Christs Ministers, is a glory to Christ, and an honour to his Churches.

6. 'Tis a duty incumbent, and a matter of high concernment, to present humble and fervent prayers, for such as are called to be [Page 133]Gospel-governours, that they may rule for God agreeable to his counsell, contained in his Word, with all justice and righteousness, towards all degrees of persons; and to pray, being earnest, that God would send more faithfull labourers into his harvest, Mat. 9.38. that the igno­rant world may be converted, and that there might be daily added unto the Church of God, such as should be saved. And as for those instruments the Lord hath already ap­pointed, to intercede him that he would be graciously pleased, to furnish them with wis­dome, enrich them with graces and spirituall treasures, and bestow upon them the spirit of revelation; to ask for spirituall boldness, and for the gift of utterance, and that they may be spirited against all allurements and discouragements, that neither the fear of men, nor the cares of this world, may re­move them or divide them from their duties in Gods services, but that they may speak as they ought to speak, with courage and faith­fulness: And to beg of God that he would please to give them right principles of go­vernment, and to honour them with the spi­rit of discerning and judgment; and as the Apostle saith, 2 Thes. 3.1. Pray for us; that the Gospel may [Page 134]have a free course, and run and be glorified, and the Gospel-Ministers preserved and de­livered: For as we are to pray and give thanks for Kings, and all that are in Au­thority, that we may live a peaceable life under them, so we ought to make prayers and supplications, for all spirituall Guiders and Governours, that the Gospell may be advanced by them. Let all Christians know, 'tis a materiall duty in the severall Congregations, to assist the Preachers of the Word, by their fervent and constant supplications; and that giving of thanks be returned, and duely rendred unto God, for all those gifts and graces he hath bestowed on them, and for the blessing of God you enjoy by them, and for all the experiences they have enjoyed through Gods goodness to them, the admirable provisions made for them, and his wonderfull providences over them, and for the unexpected benefit you reap by the enjoyments of your Ministers, and that they are not yet removed into cor­ners. Let these things be freely owned, and sensibly and thankfully acknowledged, and Gods due praises sutably and constantly rendred; and if our duties and the Lords due Rents be seasonably discharged, it may be our priviledges may be enlarged, our [Page 135]spirituall immunities encreased, our gifts and graces augmented, and our liberties and freedomes established.

7. Lastly, Touching Gods Ordinance, that respects his Ministers Maintenance.

First, The Church of Christ ought to ob­serve Gods Ordinance, to assist and en­courage Gospel-Ministers with a Gospel­maintenance, that the Gospell may not stand at their door, and the obstruction and neglect of this good work, may not be charged upon their score. And because this point may seem the most strange, I would borrow the more time to speak more at large. In my prosecution I would ob­serve this method following, to distinguish of it: What it is, and what it is not. 1. What it is not: 'Tis not a compelled and forced maintenance, no otherwise than the Word of God compelleth. 2. Christs Mi­nisters ought not to make re­ward so their end of Preach­ing, 1 Cor. 9.17 as no pay no preach. 3. They ought not to expect much less to extort from poor men, to whom they had more need to give than receive. 4. Upon the neglect and [Page 136]none-payment, 2 Cor. 12, 14. there's no rule in the Gospell to inflict bodily punish­ment.

2. What Gospel-maintenance is: 'Tis a free communicating by him that is taught in the Word, Gal. 6.6. to him that teacheth in all good things: he that preacheth the Gospel, should live of the Go­spel, 1 Cor. 9.14, 11. and such as minister spirituall things to the people, the people ought to minister tem­porall things to them. 'Tis due by divine right; the Lord hath ordained it and com­manded it; his eminent servants have plead­ed it and also received it; and St. Paul speaking of his priviledges, saith, he hath power to forbear working; and the same Apostle, labouring with his hands, reckons it among the rest of his afflictions, and en­joyns Timothy to give himself wholly to the Ministry: And although they may not preach for lucre, yet they ought to be sup­plyed in necessities, if not with convenien­cies; and though they may not expect great revenues and augmentations, yet doubt­less they ought to be so remembred, as to prevent decayes and poverties, that so the [Page 137]Ministry may be preserved from reproach­es; some having spent a great part of their outward substance, some their all, and some more than all, which is a temptation to Ministers, and a dishonour to the Go­spell.

3. The Arguments alledged for the pro­bation of it. As the Gospel-Ministers are reckoned within the Saints Inventory, and their graces the peoples by legacy, so Christs Ministers have a right of propriety in the peoples common treasury. The Lord hath given his own precept for it, and hath charged his Church in trust to perform it; the neglect is not only the breach of a Law, and omission of duty, but it highly reflects upon the Lords honour and dignity, who hath designed all things to be acted freely; God loved us freely; Christ dyed freely; this good news is to be preached freely; and such as are taught ought to communi­cate freely. Every mans servants are al­lowed some recompence for their labours; all differing perswasions do much counte­nance their Ministers, and shall ours want their due encouragements; and this is no more in substance, than what was confest and subscribed in the Confession of Faith, 1660, If a man neglect his own private oc­casions, [Page 138]and for the good of others adven­ture himself into eminent dangers, 'tis rea­sonable he should be accommodated from the peoples treasures: It neither consists with Religion nor common reason, that a man in this case should bear his own burden, expend his own particular substance, upon the publick cause and generall occasion; as the Apostle speaks, No man goes to warfare at his own charges; 1 Cor. 9.7. as the Scripture saith, Who is there among you that would shut the doors for nought: St. Paul doth not say, they that preach the Gospell may live, but should or ought to live of the Gospell. He further reasons the case from naturall civil­lity and common equity, to convince the Corinthians of the Gospel-Ministers mainte­nance; and although he refused to take of the Corinthians, because of the false teach­ers, yet he tells them again, he robbed other Churches to do their services: And he saith elsewhere, they that are imployed in Gospel-labour, are ac­counted worthy of double honour; 1 Tim. 5.17, 18. the workman is worthy of his meat, and the labourer of his wages: And though they labour not so much with their hands, yet they labour [Page 139]with their brains, and undertake and un­dergo great difficulties; they are set not only to preach, but defend the Gospell; rulers of a holy Nation; stewards of a spiri­tuall Court; warriers against spirituall ad­versaries; planters in the Lords Vineyard; feeders of his Flock; governours of his ships; physitians of his patients; plowers of his earth; sowers of his seed; labourers in his harvest; and as threshers in his barn: and all for spirituall provision for the nou­rishment of souls, even for their welfare, safety, and present profit, and to guide and conduct them to their eternall prefer­ment.

4. The necessity of it. In the former buildings some laid the foundations, other were overseers of the work, and some to bear burdens. There is a necessity the Go­spell should be preached, and the foundati­ons of Gods spirituall house laid, and over­seers appointed, and the work preserved, and others to help to bear the burdens: 1 Cor. 9.16. For if the Gospell be neglected, there is a woe pronounced; so that in this Gospell-work there are instruments and as­sistants. Then let all ponder and seriously consider, that are become concerned and [Page 140]are obliged in this weighty matter; for some betake themselves to farming, that are appointed to publick preaching, and cannot go out upon the work of the Mini­stry, because of the pressing cares of family-necessity; when as the Apostle saith, No man that warreth entan­gles himself with the affairs of this life: 2 Tim. 2.4. And if the A­postles thought it not reason and meet to leave the Word and Prayer, to serve tables, an office in the Churches, much more is it unreasonable for Gospel Preachers to leave the work, to follow worldly occasions. I may say some have robbed their own fami­lies to spend their time in the Churches services; for much is already known, and much more is feared and foreseen, of the great inconveniencies that attend this busi­ness as naturall consequences.

5. The bad and sad effects that accompa­ny the neglect of it. 'Tis to be feared that some that have been eminent in the Mini­stry, have declined the way of truth and ve­rity, being under temptations, for want of supplyes necessary. In the former dispensa­tion, when the people detained the Lords servants right, the Lord charged them that they robbed him, and for that he would [Page 141]come as a swift witness a­gainst them: Mal. 8.3. If the Scrip­ture saith 'tis even so in the duty, we may justly fear it may be even so in the penalty. If the keeping back the labourers wages, Jam. 5.4. cryes in the ears of the Lord of Sab­bath, shall not we fear if we neglect such as faithfully and painfully labour in the Word and Ministry. My dearly beloved Brethren, let these things be pondered; I do not charge you but warn you, and in discharge of my own duty, and to give you notice to escape the danger of the penalty; for there is a neglect, and it will be charged some­where; let every man do his duty according to his measure. This then is the great strait, that either the work of the Lord must be neglected, or that which properly be­longs to wife and children, must be wasted. 'Tis not the mind, neither is it for Gods honour, that one servant should be oppres­sed and another eased; and whether the Lord may not reckon for estates decayed, bodies wasted, spirits and bloud spent and not regarded, as well as consciences opprest and bodies destroyed. This is the strait be­twixt two, either to neglect the worthy work of the Gospell, or else to be in dan­ger [Page 142]of being reputed worse than an Infidell. Moreover besides all this; 'tis more than hard to obtain a succession of Ministers, be­cause 'tis foreseen and known the Church makes no provisions: And these things I have not only by intelligence, but by sad and known experience.

6. There are some circumstances to con­sider, touching and relating to this matter. Let none be mistaken or deceived, as to think that I plead for parti­cular persons, Phil. 4.17. or private interest; not that I desire a gift, or that it should be so done to me: For I thought I might speak the more free­ly, because I have not been chargeable to any, no otherwise than in common enter­tainments; nay if need be I can give testi­mony, that I have refused when it hath been tendred me. But I can assign more publick and better ends; as the preaching the Go­spell, the conversion of sinners, Tit. 1.9. the constituting and confirming of Church­es, the convincing and improving gainsay­ers, the uniting Christians, the repairing breaches, and the establishing and setting in order the Congregations, and more­over, that fruit might abound upon the [Page 143]Lords peoples account. There may be times and occasions that a man may abate of his due, and remit of his right: Some cir­cumstances may require it, where the peo­ple have not ability, and when the Lords people may be in distress and necessity, whose conditions may call for more than ordinary supplyes: Such circumstances ought to be observed, notwithstanding it be a duty commanded. I speak not this that the Lords people should be burdened, nor any particular mans desire answered, but that every mans duty and conscience may be discharged, the Gospell preached, Ministers encouraged, and the work of God furthered and advanced.

7. An Exhortation to discharge your du­ties in these weighty businesses. God is not mocked; what a man sowes that he shall reap. Let not me be thought tedious, nei­ther let this work be counted weariness: There is such great need the Gospell should be spread, and such great complaints for in­struments, moves and presses me to be ear­nest to perswade to answer their expectati­ons, and the Lords requirements. 1. Let the Lords Ministers see there be no default and neglect in them, 2 Pet. 5.2. neither to have a covetous desire [Page 144]after gain and filthy lucre; but freely to go out in the Lords name upon the Lords work, and chearfully cast themselves upon the Lords promises and providences, for their success and security. And let the Churches see that they neglect not their duty, as helps and assistants to them in the Ministry; for coyn and treasure is the sinews of war­fare. Let every one help as he hath receiv­ed, not one eased, and another over-burden­ed: 2 Cor. 3.13, 14. Let this law be the rule and order, as you would have another do to you, do you in like manner to ano­ther. And whose heart the Lord hath en­larged towards this needfull work, let it be done chearfully and in charity, agreeable to principles of equallity, answerable to abili­ty, and consonant to rules of equity, for all receits must be accounted, for we are but Stewards of that we are possest, for the earth is the Lords and all things therein, for we our selves are not our own, neither is any of our substance or coyn; bodies, goods, and spirits, are to glorifie him, for we are but tenants to the immortall and uni­versall Lord, when he calls for our selves or substance to serve him, we ought to render up all to him; for every Christian [Page 145]man the Lord hath made stewards of a worldly possession, stands obliged with this Rent­charge, by vertue of Religion; besides those of his family, to communicate to the poor saints, and such as labour in the Ministry. Be­loved brethren, I can do no less but caution you against covetous­ness, Col. 3.5. which is so destructive to pi­ety, and which the Apostle calls Idolatry, which especially consists of two generall parts, either an unlawfull getting and possessing, or an unjust with-holding and detaining that from another, of which he is the true owner, espe­cially when his necessity calls for it speedily. Beware then of detaining any dues from the Lord when he calls for it, even that which he hath reserved and excepted for the poor Saints, and his ministring servants, which belongs to them, as given from the Lord, and proved to be their right by his Word. My dearly belov­ed brethren, let not me be thought the worse, although I present you with this discourse. I hope you will excuse and pardon my boldness and plainness, because 'tis a publick good, and an universall cause, even a design to advance the honour of God, and for poor souls spiritual and eternall good. Let every man help as he hath received, and as he stands obliged, whe­ther it be in respect of spiritualls or temporalls: [Page 146]The wise man with his wisdome; the gifted man by exhortation; the rich man with his treasures; all help together by their hearty and fervent prayers. He that giveth let him do it with singleness; he that ruleth, with dili­gence; and he that sheweth mercy, with chearfullness, for the Lord loves a chearfull giver. Rom. 12.8. Take one rea­son more: When many shoul­ders are set to bear a heavy weight, it causes each mans burden to become very light; and as Gospell Preachers ought to be tender in be­ing chargeable to the Churches, so ought Churches not to make the Gospell burdensome to the Preachers. Let Christians comply and agree together, as Joab and Abishai did, to maintain a temporall warre; Joab said to his brother, If the enemy be too strong for me, thou shalt help me, if he be too strong for thee, I will help thee: So ought brethren to do who are en­gaged in the cause of Christ, to assist each other in all spirituall combats, and to help to bear one anothers bur­dens, Gal. 6.2. for this is to fulfill the roy­all Law of Christ. But to be short and plain; my brethren, I am not without my fear, lest we should provoke the Lords displeasure, even to blast our blessings, and dispossess us of our freedomes, because he hath done so much for [Page 147]us, and we have done so little for others; be­ing subject to forget we ought to be lights to the world, Mat. 5.13, 14. and salt to the earth; and because we have not such sympathizing dispositions, and compassionate hearts, to pitty the dark condition of the world, and ignorant estate of poor sinners, even while we hear them calling upon us in severall places, as it were complain­ing for want, and calling out for help, and ask­ing relief for their poor souls. Let Churches therefore set out their lights and every one add their helps, some as actuall instruments, o­thers as instrumentall assistants, that the Go­spell may be published, unregenerate persons converted, and hungry and thirsty souls may be supplyed and refreshed. I will take leave to adde one thing more which I have observed: That our Christian relations come short of some other perswasions, who when they de­part this world possest of temporall wealth, be­queath part to some pious and publick services; and this part of their charity as it were perfumes their memory, and like Abels faith and sacri­fice will speak and (in a sence) preach after a man dyes. If ye believe this concerns you, consider what I say, and the Lord give you un­derstanding in all things.

Object. But we are unable and cannot give be­cause [Page 148]of our families, and many other expences, payments, and charges.

Answ. The husbandman that laboureth, must first be partaker and receive of the fruits. Ought not Christians first to ad­vance the kingdome of God, 2 Tim. 2.6. and pay their first fruits to their su­preme Lord. Let the Objection be thus re­solved; that the interest of Christ and the cause of souls shall be first preferred. If you can­not give talents, yet cast in your mites into the common treasury, for it will be accepted according to what a man hath, if it be done chearfully. Take heed my brethren of dis­trusting or murmuring at free disbursing to Go­spell-Preaching; he that thus ex­pends his treasure lends to the Lord, Heb. 6.10. and the Lord will not for­get but requite them an hundred fold. Who knows but the Lord intends to tempt you to prove him, as in the Prophet Malachies time, when he said, If you will bring meat into my store-house, see if I will not open the windows of heaven, and pour you out blessings without mea­sure, that there shall not be room enough to receive it. Who knows but that for a little expended, there may be much received: But I leave it to the wise for them to apply and Gospellize. Heb. 13.16. To do good and com­municate [Page 149]forget not, for with such sacrifices God is well pleased, and the sacrificer shall be well rewarded.

And if in this small Tract any thing that per­tains to this present Subject, hath either slipt my memory, or hath been above my capacity, that hath or may arise as a question in Christs Congregation, I not knowing what particular thing, I will give this generall resolution: That when two things or two wayes shall arise in debate, and one of them is doubtfull and the other is safe, then in such a case, to chuse the way that is safe, alwayes design­ing and pursuing after the things that make for peace. Rom. 14.19.

Thus I have briefly declared and freely ten­dered my judgement and opinion, in my own plain stile, and according to my own under­standing: It hath also been my care to avoid occasions of offences and grounds of disputati­ons; and withall I have endeavoured to free my self from detraction and derogation of any mans person, office, or perswasion, it being much contrary to my disposition; yet this I know, what of truth I have written, bears its opposition to all that oppose it, whether they speak evill of it, or come short of it, or act contrary to it, or depart from it, it stands in its own defence. If yet notwithstanding my [Page 150]respect to dissenting and differing brethren, and tenderness to others, any man shall carp and be conten­tious, 1 Cor. 11.16. their end will be the better discovered; let them know we have no such custome, nor the Churches of God.

To conclude all, I give this Admonition, Caution, and Encouragement, touching the exercise of right discipline and righteous go­vernment; that ye call to memory the danger of the curse, chreatned against such as do the work of the Lord negligently, or deceitfully, and sloathfully, witness old Ely, for reproving too lightly, and Saul for executing judgement deceitfully, and that wicked sloathfull person, who neglected to improve his talent faithfully, for his negligence and remisness, is sencenced to be bound hand and foot, and cast into utter darkness. Mat. 25.26, 30. Moreover Judas for deceit and treachery, and Demas for turning from the truth to idolatry: Besides in the time of the Prophet Malachy, the Lord blames the people for dealing deceitfully, detaining from his ser­vants their right of propriety, by which his ser­vice should be performed, his servants main­tained, and the poor relieved: The Lord is pleased to define the sin, and calls it robbery and injustice, he repayes the evill with a curse [Page 151]of penury. And as all Scripture is recorded for our learning and instruction, so these pre­sidents of miscarriages and punishments, are become our premonitions and warnings, that by preventing the sins, we may clearly escape the punishments. Thus much be spoken touch­ing the Caution and Admonition.

Lastly, A word of Encouragement, and so I have done: I am of St. Peters perswasion, to put you in remembrance of these things, al­though ye know them, and be established in them; but to observe the speciall notice the Lord takes, and countenance he manifests, to such as are just and righteous, as Noah, Lot, and Phineas, Caleb, Joshua, and many others, who for their integrity, fidelity, and singula­rity, are blest with speciall security, that while others fall under judgement and misery, as a demonstration, the Lord records their names, commends their actions, secures their persons, and comprehends in the blessing their posteri­ties and families. The Prophet Jeremiah speaking in com­mendations of Josiah King of Judah, said thus of him, Jer. 22.15, 16. that he did execute judgement and justice, and then it was well with him; this is rightly to know God; Was not this to know me, saith the Lord. These that were men of justice and faithfulness, the Lord [Page 152]counts it unto them for righteousness. John the Baptist was a righteous man, and faithfull and just in reproving sin, and so obtained this commendation to be called a just and holy man. Also the Lord was pleased greatly to honour Abraham, in making him privy to his design of justice upon Sodom, and admits him to parle touching their destruction; the Lord gives this character of him, that he will command his children and his houshold after him, Gen. 18.19. and like a man of government, to keep the way of the Lord, to do justice and judgement. The Lord doth so highly account and so much delight in truth and judgement, that if there were but one man found in the City Jerusa­lem, Jer. 5.1. to seek for it, and in the exe­cution of it, notwithstanding a wicked City, he would pardon it. The Lord takes such pleasure in justice, that he prefers it above other sacrifice, for it is the habitation of his holiness.

Finally, The benefits that attend such as give Christs servants their due encourage­ments. If I may take leave once again to look back into the Old Testament Mapp, recorded in the Prophesie of Malaechy, I will shew you a three-fold blessing that attends this duty. 1. The Lord invites and tempts them to do [Page 153]their duty. 2. He is pleased to promise upon doing their duty, he will pour out blessings, and that abundantly for their sakes. 3. He will remove the curse, stop the destroyer, re­prove the consumer, and rebuke the devourer. 4. The Lord will so raise their fame and com­mendations, that they shall be called a blessed people, and that by all Nations. In my ma­king use of Old Testament Scriptures, 'tis not to make it our rule, but to make use of their concurrences and assistances, for they may in some measure help us as mapps and glasses to discover our duties, and to see our dangers. For as in the Gospell dayes, duties are more richly and rarely blessed, so new testaments, neglects, Heb. 10.28, 29. and contempts, are more sorely and dreadfully punisht. Thus I have as it were set some Land-marks to guide you in the way to felicity, and also discovered some Sea­marks to avoid the rocks of misery; and having thus born my testimony, I commend you all to God, and wish you eternall mansions of glory.