if they be the Lords he will in time humble them for it and make them better after it I know the answer to two questions would cleare up all the doubts about this matter 1. What prudence should be used in making lawes 2. How farre those humane lawes and Town-orders binde conscience But I cannot attend these only six things I would here say 1 The will and Law of God only hath Supreme absolute and sovereign power to binde conscience i.e. to urge it or constrain either to excuse for doing well or to accuse for sin for conscience is at liberty without this this is a truth urged by all orthodox Protestant divines against the Papists so that no law can immediately binde conscience but Gods 1. Because he only is Lord of conscience because he made it and governs it and only knows it and hence he only is fit to prescribe rules for it 2. Because he only can save or destroy the soule hath only power to make lawes for the soul to binde conscience James 4.12 There is one Law giver who is able to save or destroy Isa 33.22 for the law which so bindes conscience to a duty that the breach of it is a sinne and that against God we know that the least sin of it selfe destroyes the soul bindes it over to death but none have power to destroy it but the Lord himself 3. Because the Law is sufficient to guide the whole man in its whole course in all the actions or occasions it meddles with or takes in hand even in civil as well as in Religious matters Prov. 2.9 wisdome teacheth every good path Psal 119 11. I have hid thy word that I might not sin Whatever one doth without a rule from the word is not of faith Hence the word descends to the most petty occasions of our lives it teacheth men how to look Psal 131.1 how to speak Mat. 12.36 it descends to the plaiting of the haire 1 Pet 3.5 moving of the feet Isa 3.16 and what is of Christian liberty hath its freedome from the word a man must give an account at the last day of every stirring of heart thoughts motives and secret words and if so then it must be according to the rule of the word and hence the word only hath absolute power to binde Masters Servants and Princes how they governe and people how they subject and this the Lord hath done to make men take councel from him and walk in fear before him and approve themselves to him especially Townsmen in their places not to consult without God 2. All good laws and orders inacted in any place by men are either expresly mentioned in the word or are to be collected and deducted from the word as being able to give sufficient direction herein For all the authority of the highest power on earth in contriving of lawes is in this alone viz. to make prudent collection and speciall application of the general rules recorded in Scripture to such special and peculiar circumstances which may promote the publick weal and good of persons places proceedings Prov. 8.15 By me Princes decree justice Joshua 1.7 8. Do what Moses commanded turne not on either hand Object But I cannot see my way from hence alwayes Meditate therefore on it much and then thy way shall prosper c. Many things Joshua did not particularly set down by Moses but may be collected from it Deut. 1.17 18 19 20. The King is to have it that he may prolong hit dayes in the midst of Israel in his Kingdome What made Rehoboam to turne from these wayes he thought he could not stablish his Kingdome without it that was therefore the ruine of him and his Kingdome 1. This appeares because the word is sufficient to direct as hath been shewn and hence all directions and rules are to be taken from hence 2. Because either men have rules to walk by or their own wills and apprehensions are to be rules but not so because mens wills are not only corrupt but it 's a peculiar prerogative to God to be obeyed because of his will The reason or wisdome which makes a rule binds which if it be right is part of the law writ in the heart which is most plainly seen and fully opened in the word whence direction is to be had 3. Humane lawes or orders thus either see down in the word or deducted from the word and applied by those that be in place in Townes though they do not binde conscience firstly as humane or by humane power i. e. as published and imposed by man yet they do binde secondarily i. e. by vertue of the Law of God wherein they are contained or from whence they are derived and deducted and according to which they are opposed they are like subpoenas in the Kings name or writ of arrest which by vertue of higher power challenge obedience And thus to break these is to sin against God and makes the conscience liable to punishment from God And the reason is 1. Because men sin hereby against the Lord and his holy righteous law because Gods law is contained in these and what is deducted from the word is Gods word 1 Sam. 8.7 They have not rejected thee but me 2. Because they sin against the power of the Magistrate hereby and against men in place and so against more means Rom. 13.2 He that resisteth the power resisteth the Ordinance of God i.e. when they command thee according to God which the Lord takes very ill and the meaner the power is as in Townes the more terrible will the Lord be when he comes to visit for it hence they receive to themselves damnation both by God and men 'T is true if they be not thus according to the word but rather against the general rules of it though men in Townes and places are not to be obeyed yet subjection is their due even then i. e. not to refuse obedience with contempt of their persons places power or scandal to their proceedings or profession of the Gospel Revile not the Lords high Priest speak evil of no man but rather come in private and conferre with them and hear what may be said and be willing to give and take reason 4. Humane lawes and orders may be known to be according to the word when they command or forbid such things as really advance or tend to promote the publick good This I adde to answer that great question in many scrupulous mindes I cannot see so ignorant when an order is collected from the generall rules of the word now this conclusion answers that doubt For look as the maine work of men in place is to promote publick good and hence publick-spirited men are to be chosen for it so the principal rule is that which God and his Word gives them to walk by whatever really doth tend to the advancement of that Publish that record that and execute that Rom. 13.4 He is Gods Minister to thee for good i. e. for
5.4 Not being lords over Gods heritage Christ never gave his Ministers power of opening and shutting the doors of New-gate and Bonners Cole-house if they would not subscribe or to confute mens opinions with their own lawes and binde consciences with chaines of Iron or to promote his servāts by spirituall livings Christ himself refused tobe a judge in civil causes hence some of our Divines when they would grāt that Peter was Christs successor and the Bishop of Rome Peters and Christs Vicar yet as Christ being on earth exercised no civil power so much less may these 2. 'T is not any Antichristian illimited power viz. to have power over many Churches for that is the main spiritual Antichristian external power and the Ministers thereof for we read in Scripture of many Elders and Bishops in the same Church Acts 20.28 but never of any one ordinary Minister or Officer over many Churches either to governe or to baptize as the Anabaptists would among them as many godly plead for now in the misty confusion of England And look as we cry out of one Minister non-resident that shall have six or ten livings though he give never so good a stipend not only because of his pride and covetousnesse but because of his unconscionablenesse c. So here much more of one man Over-seer over many Congregations it may be a hundred at least 3. 'T is not any Magisterial power Diotrephes-like either to do what they will Mat. 23.8 and their wills to be their law No Matth. 28.20 Teach all that I command you If they do sin their persons are under the censure of the Church in case of manifest offence and scandal by the mouthes of two or three witnesses who being Members of the whole Church under it being sinful Members may if the case need it be proceeded against by the whole Neither have they any power to act any publick Ordinance which concernes the whole Church and where 't is bound by Christ to judge without the privity and consent of the Church as to elect Officers admit Members cast out offenders in the Vestry without the knowledge of the Church one of the blaines of the reformed Churches which the Apostles with their extraordinary power never did themselves much lesse should these 1 Cor. 5. 4. They have no immediate power of rule immediately given by Christ over any one particular Church but mediate by that Church where they are their gifts of teaching and ruling are immediately from Christ but their actuall power to exercise it over this or that particular Congregation is by that Church only Hence Deacons that were only to take care for the outward estate of the Church Act. 6.3 4. they were ordained by lifting up their hands This is Apostolical power and an intrusion and cuts asunder the force of the argument of Mr. Ball his book of power for Presbytery c. 2. What is their power affirmatively Answ 1. They have a power given them of ruling and governing from Christ by the people hence they are called Rulers and such as rule and are over Gods Church hence they have a strict charge and command from the Lord to do it Hence Paul at Ephesus when he was with them three years yet had Rulers there and vers 28. Feed Gods flock bought by blood over which not men but the holy Ghost hath made you Overseers Christs Church being like sheep apt to stray and perish unlesse these watch against wolves and these the Apostle at his last parting left hence also they are to give an account of it at the last day Heb. 13. Hence those cast off the Lords government over them who will have no Rulers or Governours in Churches who shall either speak it or think it but leave all to themselves and their liberty to teach baptize to order things in Church and so by this means they are not only single Members or Officers but Pastor and Teacher and Elder and all This generation of men sons of Korah are risen up in these latter times especially amongst Anabaptists Familists and rigid Separatists and who are privily crept into New-England-Churches Whose condemnation sleeps not Satan carrying them to extreams and pride lifting them up above themselves above Men above Officers above Ordinances and above God That look as Common-wealths are under greatest bondage where there is an Anarchy where every one must be a slave because every one must be a Master So in the Churches no greater bondage can come then this the foundation of all confusion and the scandall of the wayes of God which through mercy his people here enjoy 2. This power is more then any one private Member hath in the Church who is not an Officer It would be a most simple ridiculous thing if there should be Election Ordination many Prayers much triall of men for to rule and guide and govern separation from the rest and yet not to have any more power then any one private Member Hence the Apostle sayes Submit to them that are over you 1 Thes 5.12 and Heb. 13.17 Obey them that guide you or rule over you Hence those that do acknowledge Governours in the Church for names sake but they are such as have no more power then a private Brother they do but allow the name but deny the thing Hence say they they are to watch so are private Members they are to admonish so is every private Member they are to rule die word signifies to guide and go before another Answ 1. The word to rule Answ 1 1 Thes 5.12 is the same word with 1 Tim. 3.4 5. He that rules his own house which is a little more then they that are besides him in the family though this be not such a paternall power yet it is somewhat more then that of private Members And that Heb. 13.17 is a word which is the same with that in Matth. 2.6 Governour particularly spoken of Christs government to feed otherwise then private Members Answ 2. 'T is true Answ 2 they are to watch and admonish in way of Christian duty but others in way of Christs authority as being his Ambassadors and sent of him as in a family one servant should watch over another but the chief Steward he is to do it with authority in the absence of his Lord. And hence doth it with more majesty and power and it takes or should take deeper impression so it is in Elders of a Church Hence also when men shall cry for liberty to speak an Elder forbids it What may not the Church have liberty true but you are not a Church An Elder reproves they will reprove again What shall not the Church have liberty An Elder gives reasons strong and unanswerable for some thing to be done a young fellow shall step up and say without ground or shew of it that 's your light and mine is otherwise What may not the Church have liberty Yes but you are not the Church this is very sad and
the publick good He is for mens private good but 't is in reference to publick good that as private persons are to attend their work so publick persons publick good Hence 1. If a law be made for publick hurt that law is not of God 2. Hence if the law be made only for the private good of themselves or any particular person and hurts the publick that 's not according to God Admirable was Joshuas spirit herein Josh 19.49 50. 3. If lawes be only in appearance and pretence for publick good and not really they binde not none must do evil much lesse make a law of it for publick good Nothing more usuall then to make evill lawes and orders crossing Gods law and to pretend publick good which ever prove the publick pests and plagues and cankers of that place as Jeroboams command for Religion Something 's are forbidden plainly they make not for publick good but hurt the statutes of Omri Other things are indifferent in their nature as swine to go abroad or to be shut up but inconvenient in their use and hurtful and scandalous and that really to the generall They are not for publick good whatever is pretended somethings are plainly commanded they are for the publick good circumstantiated some things are indifferent in their nature but convenient and comfortable in their use those are indeed according to God And such things may be discerned they are so obvious and sensible of such necessity and such profit when duly considered by persons not blinded with their private interests 4. Hence things indifferent which may as well be left undone as done and so publick good no way advanced are not of God that any should restrain them For the liberty which Christ hath purchased by his blood and which Gods law gives no law of man can abolish or take away It 's the cry of the claw-backs of Princes that they have power in things indifferent i. e. such things which make as much for publick good not to use as use the truth is he hath least power here because they are idle and Idol-lawes no hurt nor is there good in them And hence some of the most rigid Schoolmen maintaine such lawes binde not conscience we are not to seek our private only now all humane lawes are helps to seek publick 5. That lawes made for and according to God for publick good if they do not destroy some mens particular only for sometime pinch and presse hard upon his particular good or their particular good men are bound in conscience here to submit True 1. If it were possible all lawes for publick good should hurt no particular man and Townsmen if they can should help those that are hurt yet because no lawes but usually they will presse on some mans particular the heaviest end of a staffe that is to be borne must fall on some mans shoulder and such lawes must be made Hence a man is to bear and submit chearfully i. e. from the rule of love which will abate of particular for the general good love that more then mine own 2. The law of justice a man is to do as he would be done by there is no man but if his good was advanced by the general but would be content that some particular should be pinched 3. The law of nature The stomack is content to be sick and body weak to heal the whole body Hence Christians should not think that Townsmen are carelesse unjust and aimed at their hurt when it is thus 1. King 12.4 6. A meere Penal law when 't is broke the forfeiture is sufficient for the satisfaction of the offence or trespasse but not in a mixt law First A Penall law is about things of small moment Secondly 'T is not made by way of command but with an aut a disjunctive copula and is indeed rather a proviso then a law Thirdly It is in the minde of the law make satisfactory if the penalty be payed though the law be not performed because the publick good in the minde of the Law-maker is known to be set forward that way as by obedience to the law In these cases penalty is enough but if the law be mixt i. e. there is a command it shall be done and Law-giver is sad though penalty being paid as being about a matter of weight it may be the livelyhood and comfort of men as keeping hogs out of corne and peace in a town that there be no complaining here the penalty will not satisfie because this is no penall law but a law indeed deducted from rules of the word of God as it is in theft he that steals shall pay fourfold or he that brawles shall be duckt in the water Suppose one should say I will suffer my servant to steal or revile I hope 't is no offence if he suffer the penalty Yes but it is because it is not a mecre penal law the thing is of weight peace between neighborus so peace in a Town It 's a flat charge not to break it and thou knowst such is the honesty and justice of a Magistrate that he will say I would rather you would never do thus then offer those to do Hence in Gods law Christ must suffer and do also because Gods law is not meerly penal but doing the thing gives more content then the punishment 3. When servants cast off all subjection to their Governours Families being the members and foundations of Townes and so of Common-wealths When they are not obedient Tit. 2.9 10. 1 Pet. 3.18 Eph. 6.5 but answer again if they they be let alone then idle if rebuked and curb'd then stubborne and proud and worse for chiding and finde fault with their wages and victuals and lodging weary and vex out the heart of Master and Mistresse and make them weary of their lives and their God also almost sometimes and that by such professing Religion and all that they might be from under the yoke And here I cannot but set a marke upon servants broke loose from their Masters and got out of their time that are under no Family nor Church-government 1 Pet. 3.18 Tit. 2.9 10. Eph. 6.5 nor desiring of it or preparing for it but their reines are on their necks I confesse if under heathen Masters then desire liberty rather but when men will live as they list without any over them and unfit to rule themselves I much doubt whether this be according to God 1 Hence they come to live idly and worke when they list 2. Hence men of publick use can have little use but when they please of them 3. When they be with them they have no power to correct or examine and call them to account in regard of spirituall matters 4. Hence they lye in wait to oppresse men that must have help from them and so wilt do what they list 5. Hence they break out to drunkenness whoring and loose company 6. Hence they make other servants unruly and to desire
all other miseries and therefore as Joshua said so say I to you Choose you whom you will serve Mot. 2. Consider the difference between the service of the Lord and Shishak Mot. 2. 1. The government of others tyrannical proud men or sin or Satan or outward miseries 't is full of rigour force and cruelty Ezek. 34.4 With force and cruelty have ye ruled them But Christs Government is there shewen to be in mercy and full of mercy though sometimes lost he will fetch thee in again though sick and weak he will heal thee again vers 16. Deut. 4.6 'T is for thy good the Lord hath no need of thy service c. True it is the Lord may shew his people hard things and give them sad miseries but these wounds do not kill them only make way for healing the distempers of their hearts that are in his poor weak ones and his end is to bring them to himself 2. Their government is in it self hard and bitter To serve a lust now 't is a torment sometimes to conscience if that be awake if not 't is a curse of curses much reluct ancy against it much chiding after it and God hides himself dreadful fears and heart it self unquiet but Christs yoke is easie and his burden light his assistance and presence and love and peace makes it so and that daily and at death especially 3. There is little recompence for their service the best that Saul can give are Olive-fields and Vine-yards but anguish of conscience after the work is done But the Lord gives a Kingdome and not a word or thought but there is a book of remembrance writ not a cup of cold water or rag to any of Christs naked servants but it will be recompenced You have followed me you shall sit on thrones Mot. 3. Consider how fain the Lord would have you under his Government Mot. 3. for many will say I have refused so oft and what shall I now do the Lord will cast me by True he may do so and you may be glad if the Lord will honour you in doing his work Yet Prov. 2.23 Returne you scorners at my reproof and I 'le power out my Spirit upon you Jer. 36.3 7. Read sayes God the words of the Roll to them It may be they will hear and present their supplications before the Lord and turne every man from his evil way that I may forgive their iniquity and their sin Read the place if you can without tears You that have departed from God and Christ and provoked Gods wrath when there is but little hope left it may be Oh yet read the Roll. Mot. 4. Once Christs and under his Government Mot. 4. you shall never be cast off As sin hath reigned unto death so shall grace reigne unto eternal life Rom. 5.21 He will bestow on you the sure mercies of David by an everlasting Covenant Isa 55.5 Quest But wherein should I submit to the Lord Quest Answ None have power to rule conscience but Christ Answ give him therefore this glory that wherein he bindes conscience conscience not out of fear but love may indeed submit I have instanced the particulars formerly yet more distinctly There be two great commands or charges of Christ that ly upon all mens consciences to whom the Gospel comes and therein lyes our service of him generally Which two I name because there we think we are free or do not know our liberty First The command of Christ is that every one to whom the Gospel comes and is preached do believe i.e. receive Christ Jesus in all his fulnesse in the Gospel John 1.12 For that is to believe in which command lies Gods offer 1 John 5.23 This is his commandment that ye believe John 6.25 37 38. This is the work of God that ye believe Now here men think they are free 1. They say they are unworthy and hence they say Depart from me Lord I am a sinfull man as if Gods grace was built on mans worthinesse 2. Because unhumbled whereas Gods grace calls in men unhumbled Rev. 8.17 18. For Gods call and offer is general though none but the humble wil hearken to it But there are none but it may be said to them If they can believe let them 3. Because Christ is not theirs and are they bound to believe he is Whereas the first act of faith is not to believe Christ is mine then men were bound to believe a lie But to receive Christ as a woman her husband that he may be mine by faith and so a man may know and say he is mine The Gospel doth no where say to any man Christ is thine but if thou receive him he is thine and consequently the Spirit speaks so also 4. Because they cannot believe unlesse they should presume as if the Gospel bound the conscience of none to believe but them that were able to believe it and receive Christ in it yet 't is otherwise for it bindes all to receive Christ Jesus to go up and possesse him to feed eat and drinke and live for ever And I will leave this one undeniable argument If men are liable to eternal condemnation at the great and last day and to bear the eternal wrath of God and Christ also for disobeying the Gospel for refusing Christ and the offer of his grace therein Then those mens consciences are bound to obey the Gospel i. e. to believe and receive Christ now in this life But all that have the Gospel preached to them are liable to eternall condemnation for disobedience to it John 3.18 19. Psal 2.12 Kisse the Son lest he be angry So 2 Thess 2.8 9. He comes to render vengeance on them that obey not the Gospel Rom. 2.16 The Lord shall judge the secrets of all hearts by my Gospel That is whereever the Gospel comes for they that have no law having no law shall not be judged by it But men that have had the Gospel shall be judged by it and therefore are bound o obedience thereunto The serious consideration of which one truth is enough to draw all to Christ from the power of unbelief especially they that say I cannot or ought not to believe For the reason why men do not come is 1. They think the Gospel concerns not them what doth the Lord say to me come so vile and sinful yes that he doth if there was no such law there could be no transgression or condemnation 2. They think they shall presume No if conscience be bound to it 't is no presumption to keep a Sabbath aright or to receive Christ as God offers him Oh this quiets conscience 3. The Lord layes his chain on the most tender place of conscience as it will answer it at the great day or will have any peace take heed you refuse not so great salvation 4. 'T is a chaine not of bondage but of liberty and mercy and love Come and receive not a Kingdome but Christ Peace pardon and grace
power the Lord he hath given them over to the power of their lusts and sinfull distempers Oh Brethren truely I cannot see how any man can maintaine any evidence of Gods electing love that shall hear and hear and good dayes mend him not nor bad dayes paire him that can commend a Sermon and speak of it but that efficacy is not known to him neither doth he mourne for the want of it but the eternall efficacy thereof is a stranger to it 1 Thes 1.5 Knowing saith the Apostle your election of God How did he know it For saith he Our Gospel came not to you in word but in power ye will rejoyce the hearts of your Ministets when the word comes with power Let me say this and so I conclude I remember the Lords threatning I will take away the staffe of bread and ye shall eat and shall not be satisfied When the Lord shall let men have the word when the Lord shall not take away the word but the staffe of the word Suppose you poor Parents Fathers and Mothers your families should have good Corne but when you come to eat it no strength at all but ye dye and weare away and others that are about you they have planted the same Corne and eat and are satisfied What will ye do in this case You would set apart a day of fasting and prayer and say Good Lord what a curse is upon me my poor children are dying before me others have the staffe of Corne but my Family have no strength at all Ye would mourne if it were thus with your poor Cattell Oh for poor Creatures to have the word but the efficacy of it to be taken away no blessing no power at all Oh poor Creatures go and say Oh the the curse of God that lyes on me the wrath of God that lyes on my servants it is a heavy plague But Oh the sweetnesse and excellency of it when a Christian shall finde everlasting vertue and efficacy conveyed to him by the word All you that are before the Lord this day ye shall see an end of all perfection but eternall things are not they worth something You shall see an end of all delights and contentments but this shall comfort you when you are a dying that the word which you attended upon the Lord in such peace and such consolation I have found by it and the efficacy of that word then remaines with you nay goes to heaven with you I commend you therefore to the word of His grace which is able to build you up unto an eternall inheritance amongst them that are sanctified Acts 20.32 FINIS THE Table B. EVery one to whom the Gospel comes bound to Beleeve pag. 147 Objections against Beleeving answered p. 147 148 Bondage caused by casting off the Lords Government p. 4 5 God hath divers ways and means of Bondage Ibid. By laying open to the Inrodes of forreigne enemies Ibid. Turning the edge of lawful Authority against us p. 12 Giving up to be oppressed of one another p. 13 Taking away of good Governours from us p. 14 Giving up to Satan and our own lusts ibid. A miserable Bondage to be under the rule of our lusts ibid. God brings into Bondage that we may know the better how to prize and use Liberty p. 17 Why some are given up to the Bondage of lusts who seemed to be delivered from it p. 25 Difference between the Saints Bondage under sin and others p. 26 to 30 God hath many wayes to bring into Bondage though never so unlikely when his Government is cast off p. 135 C. CHrist himself to be received not his benefits only p. 33. When the soul receives Christ himself pag. 35 Come to Christ for strength to do his will p. 44 See Will of Christ The benefit of coming to Christ for strength p. 46 How men refuse to do this p. 47 Great skill thus to come to Christ for strength p. 48 Wherein to submit to Christ p. 145 Means to submit to Christ p. 151 Christ the true Messiah proved by 4. Testimonies p. 153 What was the Fathers Testimony p. 154 Civil government to defend the Church p. 10 Church Christs Kingdome p. 52 53 Threefold power of Christ in the Church p. 53 See Power Church the highest Tribunal of Christ on Earth p. 78 What is meant by the words Tell the Church Matth. 18.17 What power given the Church joyntly p. 79 See power Neglect of living in Church-society p. 80 Church-Members to edifie one another p. 84 See Edification Miscarriage of Church-Members p. 107 109 No one forme of Civil-government jure divino p. 112 Common-wealths when ordered according to Christs will are his Kingdome p. 110 The evil of loose Company p. 120 A powerful Conflict against corruption a note of the efficacy of the Word p. 183 Gods lawes only binde Conscience See Lawes The Lords end 's gracious in his Corrections p. 3 Breach of Covenant a provoking sinne p. 55 c. Procures the desolation of Churches p. 56 57. Saints may break Covenant but not impenitently p. 58 D. DIfference between Gods service and the service of others p. 4 143 144 See Service Difference of the Saints bondage under sin and Satan from others p. 26 to 30. See Bondage E. THe duty of Church Members to Edifie one another pag. 84 Means of Edification p. 85. to 91 Hindrances of mutual Edification p. 92 In doing good ibid. In receiving good p. 94 Of the Efficacy of the word of God See Word Feeling the Efficacy of the word an evidence of Election p. 183 The Lords End 's gracious in his Corrections See Corrections Error and Heresie dies by opposition Truth thrives the more p. 117 F. FOrsaking the Lord the provoking sin pag. 2. G. GOD to be justified in his judgements pag. 3 Not to be subject to God is to make God subject to our lusts p. 4 5 God will not serve mens lusts p. 6 Casting off the Lords Government brings bondage p. 4 5 Gods Government over his people twofold outward and inward p. 7 8 Gods external Government either in Church or Common-wealth p. 9 To be under Christs Government the sweetest Liberty p. 18 When the Government of Christ is cast off p. 30 Wherein the inward Government of Christ consists p. 31 c. Motives to come under Christs Government p. 143 Difference between Christs Government and others See Difference H. OVr Happinesse to be placed in closing with the Word pag. 191 A man may Hear the Word and not hear God speaking it p. 156. and why p. 159 Why the Saints finde such alterations in themselves when they Hear the Word p. 161 162 How to know whether we have Heard the Lords voice in the Word p. 165. to 170. Whether a man may not Hear the Lord speak and yet not feel the efficacy thereof p. 173 Rest not in outward Hearing p. 187 How to Hear the Word effectually ibid. Come to Hear mourning under the sense of infirmities p.
188 To Hear God speaking in the word p. 189 I. THings Indifferent not to be restrained by a Law p. 129 Setting up humane Inventions casting off Christs head-ship p. 60 Just with God that those that would not be under his Government should be under the power of lust p. 16 God to be Justified in all his judgements p. 3 K. CHrists Kingdome puts not down the Kingdomes of the world pag. 111 In the Kingdomes of the world there is a double power ibid. Knowledge twofold notional and experimentall p. 4. Two degrees of Knowing God in this life p. 155 L. TWo things chiefly occasion the breach of all Lawes p. 118 Gods Lawes only absolutely binde Conscience p. 123. and why ibid. All good Lawes either expresly mentioned in the word or deduced from it p. 124 Why all Lawes should be according to the Word p. 125 Humane Lawes agreeable to the Word binde Conscience secondarily and why p. 126 What a Christian should do in case Lawes be not according to the word p. 127 How to know when agreeable to the word ibid. All Lawes to be made for publick good ibid. Things indifferent not to be restrained by Law See Indifferent Lawes for publick good to be submitted unto though prejudicial to private and why p. 129 130 Of breach of Lawes meerly penal p. 130. and mixt p. 131 Why God often deprives Churches of their Liberties p. 18 In places of Liberty most danger of Licentiousnesse p. 134 Liberties of Gods people the price of Christs blood p. 137 How many wayes Libertie may be abused p. 138. to 140 Love to Christs will and members an evidence that we are under his Government p. 148 How great a sin to neglect this p. 150 God will not serve our Lusts See God M. WE must be subject to the civil Magigistrate and why p. 113 When this subjection is cast off p. 114 Whether he may punish sins against the first Table p. 115 116 May not make what lawes they please p. 118 Ministers how to preach p. 187 O. POwer of Church Officers See Power The evil of not submitting to them p. 104 105 What need there is of this Doctrine at present p. 109 Men apt to cast off Ordinances for temporall advantage and the greatnesse of the sinne of it p. 62. to 68 Secret pollution of Ordinances drives the Lord away from them p. 68. and what those pollutions are p. 69 To come to Ordinances and not to Christ in them is to cast off Christ p. 72 We must not be content with some movings in Ordinances but receive the power of the life of Christ p. 75 God gives not such comfort out of Ordinances as in them p 176. and why P. LOok not for an earthly Paradise of Christ p. 141 Seldome a Persecutor but he is an Adulterer p. 119 Supreme Power of Christ in his Church p. 54 When this is cast off p. 55 What Power given to the Church joyntly p. 79 c. Power of binding and loosing p. 82 Power of Church-Officers p. 95 What Power they have not p. 97. to 99 What Power they have p. 99. to 109 The sin of those that usurp it p. 100 The Power of Officers more then the Power of Members ibid. How Ministers are to Preach p. 187 S. WHat meant by Service p. 3 Difference between Gods Service and others See Government and Difference The Sinne of Servants not subject to their Masters p. 131 132 Of such as live under no Masters p. 132 Sinne cause of Warre p. 2 Sinnes for which God cast s people from under his Government p. 23 24 Souldiers not to neglect the commands of their Leaders p. 121 Spiritual refreshments abundant recompence for temporal distresses p. 142 Of coming to Christ for Strength See Christ Not to be Subject to God is to make him Subject to us p. 4 5 T. WHat reason we have to be Thankfull for the Liberties we enjoy pag. 136 Means of Thankfulnesse p. 137 God takes his own Time to punish those that cast off his Government p. 11 Towns-men ought to be obedient to Town-Orders p. 122 V. HOw to know whether we have heard the Lords Voice p. 165 Gods Voice in the word singles a man out in particular p. 166 Is of everlasting efficacy p. 168 c. Carries home to Christ p. 170 Victory against sin either incompleat or compleat p. 185 W. TRansgression cause of Warre p. 2 The whole soul must close with the whole Will of Christ. p. 38 Will of Christ directing or correcting p. 39 Cast off either in judgement or practice p 42 We must submit to Christs Will by Christs strength p. 44. For Christs ends p. 49 Gods Wisdome seen in subordination of all things to himself p. 10 A twofold Word of God outward and inward p. 157. The inward Word double effectual or ineffectual ibid. The efficacy of the Word may lye hid p. 173 After it hath been felt the sense of it may be lost againe p. 174 Not needful alwayes to feel a like efficacy of the Word p. 175 Preserved in a Spirit of prayer and longing after it p. 176 And thankfulnesse for the good we have found p. 179 A double vertue in the Word to beget and nourish p. 181 Efficacy of the Word appeares in a power of conflict against corruption p. 183 Trust not to the outward Word but to the grace of God with it p. 190 Place our happinesse in closing with the Word p. 191 Every tittle of the Word cost the blood of Christ p. 193 If not under the power of the Word we are under the power of lust ibid. The curse of God on those that enjoy the Word and receive no benefit by it p. 194 The comfort of the Word remaines till death yea unto eternal Life ibid. FINIS