ΨΕΥΔΕΛΕΥΘΕΡΙΑ. OR, lawless Liberty. SET FORTH IN A SERMON PREACHED BEFORE THE Right Honourable the Lord Major of London, &c. in Paul's, Aug. 16. 1646.  
By Edward TERRY, Minister of the Word, and Pastor of the Church at Great-Greenford in the County of Middlesex.  
The Law was not made for the righteous man, but for the lawless and disobedient, for ungodly, and for sinners.  1. Tim. 1. 9 
Ye shall keep my statutes and do them, I am the Lord.  Levit. 20. 8. 
Submit yourselves to every Ordinance of man for the Lord's sake, whether it be to the King as supreme, or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well.  1. Pet. 2. 13. 14. 
Some mocked: and others said, We will hear thee again of this matter.  Act. 17. 32. 

Imprimatur.  
Sept. 11. 1646. John Downame.   
LONDON, Printed by Thomas Harper, and are to be sold by Charles Greene, at his shop in ivy Lane, at the sign of the Gun. 1646.   

To the deservedly Honoured, Sir GILBERT GERARD, Baronet, and Sir JOHN FRANKLIN, Knight Knights for the County of Middlesex, in this present Parliament.  
Right worshipful,  
THere is no condition whatsoever, can privilege a folded arm: For if idleness had been better than Labour, our first Parents had never been put into the Garden to dress it: but they must labour then in their innocent estate, because they were happy: and so much more must every one of us in his sinful condition; get up and be doing, that he may be so. The Church of God is a Garden enclosed, so Cant. 4. 12. otherwise called, the vineyard of the Lord of Hosts, Isaiah 5. 7. Now, Laberandum in vinea, Labourers are for this vineyard, where they shall ever find, never want work: they therefore which dare be idle and loiter here, are worthy to be cast out. The Apostle compares the Church of God to a building, Ep. 2. 20. the beauty whereof hath ever been such a great eyesore to all ungodly men, that their mouths of wickedness have still extended themselves wide against it, crying of it, as they of Jerusalem, Psa. 137. 7. raze it, raze it; and their hands of violence lifted up, to downe with it, down with it, even to the foundation thereof. The case being thus, he is not worthy to be esteemed a member of the Church of God, who labours not with the very utmost of his endeavours, one way or other, to uphold, defend, maintain, enlarge this building, to keep this vineyard from waste, this fabric from ruin, which could not possibly continue, were it in the power of men or devils to destroy it.  
And if ever Distractions, dissensions, Divisions, threatened the well-being of a Church and State (as they always do) the Church of God in this kingdom, at this time, is in very much danger; wherein a general liberty is taken, in matters which concern Religion, by people (of what spirit I know not) to do what they please, not what they should. Our malady we see, and cannot choose but complain of; and if there be not a speedy cure thought on to apply unto our hurt, the whole kingdom may shortly take up that saying, and make particular application of it, prudens, sciens, vivus, vidensque pereo.  
For myself being lately called to that public place where this Sermon was delivered, I thought it my duty to fall upon some subject that might have relation to our present times and distempers. In which you may please clearly to behold the necessity of Government, as well in Church as State, Then, how generally it is disaffected, and by whom: esteemed the heaviest of all burdens: who therefore do what they can to throw it off: which meditations, as they then passed through the ears (as I fear) of many who then heard them: (for this I am sure of, that abundance of this spiritual seed everywhere miscarries) so they now most humbly desire leave to take the boldness, that through Yours, they may pass into the hands of others, that may consider them at leisure and upon better advantage.  
Vox audita perit, litera scripta manet. That which we only hear may easily slip from us; when as that we read, & may read again, in probability may stick by us. And the Lord in mercy make this thus successful.  
For surely there were never any people under heaven that enjoyed and wanted more instruction than we do: when we seriously consider how that Almighty God hath laid wide open before us the Books of his revealed will, of his mercies, of his judgements: yet though we have been taught abundantly by precepts, we have not learned: been pressed upon by mercies, we have not regarded: and chastened too by the keenest, the sharpest of all temporal judgements, we have not been taught▪ doubtless, the body of this kingdom was exceedingly corrupted, when it could not live, unless it bled, as it hath abundantly done, and yet the cure is not perfect, nor ever shall be, till Reformation make up that breach, which ungodliness hath trodden down. Now there is no Reformation to be hoped for, without Religion: and no life, no power of Religion, without Government, to order it, guard it, encourage it. Which Church-Government, that Great council (of whom your very worthy Selves are a part) have resolved speedily to establish. The City of London are ready to taste, and like, and entertain it. We in the Country do exceedingly want it, and the present want of that most desired issue of your great labours, is ready to fill us with as much impatiency, as poor Rachel expressed for want of children, Gen. 30. 1.  
Now the Lord send it, and settle it throughout the whole kingdom, and make all those that shall be called, to act in this great work, like Joshua, who when he was appointed to be a Leader and a governor of the people, Deut. 34. 9 was full of the spirit of wisdom: And fill them full of the spirit of zeal too, for the house of God, that God's glory in the increase of his Church, may be ever before their eyes, ever in their aim. And the Lord make us who are Ministers of the Word, in a special manner to apply ourselves unto all those, with whom we shall have to deal in all love, and meekness, and tenderness, and prudence, that so good and so great a work, be not quite marred by an ungodly, indiscreet or careless handling. And the Lord give us arguments to persuade those that have long continued in blindness, and consequently have been ignorant of the necessary truths of God, now to incline their ears unto wisdom, and to apply their hearts unto understanding, Pr. 2. 2. that they may be while they are in a capacity of help, entreated to suffer God through Jesus Christ, to save their souls: and let God arise and have mercy in building up his Zion amongst us, that after our Eclipse, he may appear unto us in glory.  
There was never yet any good and great work carried on without much opposition. From which, if that work of Church-Government, so seriously and long debated by You, had been exempted, I should have joined with those that had most questioned it. But now a great and effectual door is opened unto you; God having so blessed the way you have resolved to go, that he hath given it a free entrance into the hearts of many of his people; And you have many adversaries; and it cannot be otherwise, so long as there are such a number amongst us, who are like bad Wares, which are for dark shops, or like unto Bleare-eyes, that cannot endure the Light.  
Most worthy Sirs, I dare not flatter you, and I shall not, if I tell you that it hath been ever my thoughts, as the thoughts of very many more, who have best means to know you, that you have done your parts in this great work. The advantage of whose prayers, you shall never want to carry you on, in it, through it: and than whatsoever the success be, you may wash your Hands. The Lord who only can, most graciously assist, and abundantly recompense the unwearied pains of you All. I have this only to add, in relation to your particular Selves, that if my dear and tender respects unto you, cannot, your pardon may excuse him for this boldness, who is,  
Your Worships, 
 in all Christian observance 
 Edward Terry.   

TO THE READER.  
Reader,  
EVer since the world hath been planted with two different seeds, all the words and actions of men have been exposed unto several interpretations, as this following Sermon expected, and found; (which occasioned this preface) at which if they who took most exception, could but know, how tender I am of thinking amiss, much more, of saying or doing any thing that may justly grieve the spirits of any who truly fear God: He would enter into consideration, whether I in reproving, or he in meriting just reproof deserved most blame.  
It would trouble any one who hath not quite lost himself, to consider how these present times have distracted a very great number amongst us by variety of opinions: Many of which though they agree in the main, (when a great number go very much further and do not) so quarrel and contend about the list and fringe of Christ's garment, as if they meant to rend in pieces that seamless coat which must cover our nakedness. Alas Christ hath suffered abundantly for us already; why then deal we so injuriously with him, as to tear open his wounds afresh by sad oppositions, as if he were now to be divided twixt Paul, and Apollo, and Cephas, which thing the Apostle reproves and complains of, 1 Cor. 1. 12. amongst whom, some were taken with St. Paul's ministry, some with Apollo, some with Cephas, admiring one of them to the prejudice of the rest. And there were some that said I am of Christ. And what were these? But people of several factions in the Church of Corinth, the last of which (though we may parallel them all) were of the very self same mind, that many amongst us; are grown such perfectists, that they esteem themselves above all ordinances, and therefore shamefully neglect them: So depending (as they say) upon Christ, that they care not for any Preacher in the world, they regard them not, they refuse to hear, or pray with them, especially if they be orthodox, or rightly principled.  
God hath sent forth abundance of light and truth, Psal. 43. 3. Truth sufficient to establish, and light sufficient to guide us; and it would be very sad, if an over curious search after new light, should put us out of the way, the old way, the good way, 〈◊〉 6. 16. and so make us to hazard the loss of old truth.  
Alas, what would we have? What do we expect? A new Christ, a new Passion, a new Resurrection: What would we be? Members of a glorious Church that hath neither spot, nor wrinkle, nor any such thing, Ephe. 5. 27. we must wait for that hereafter; Why in the mean time do so many sad quarrels, sharp contentions arise amongst us? When we have, said and done what we can Knowing, believing, Doing, or Faith, & Practise well studied that they may be known, include in them a Christians whole duty here.  
And doubtless a number shall one day find, (if ever they return again unto themselves) themselves most miserably deluded, that have hoped to find, some other, some nearer, and more safe and certain way to Heaven, then that by which all the holy men of God have passed, then that, which hath been pointed out unto us, by the lives of the Saints, and enlightened for us by the flames of the Martyrs. Yet it is most notoriously manifest, that there are too too many amongst us, that prescribe a shorter passage to Heaven, than any of those worthies have sound, by removing all those blocks and rubs which the Law of God casts in a Christians way thither, to make it more difficult: Which Doctrine if it were as true as it is plausible, he were worthy to perish without party, that would not close with it: But this I am sure of, that not any one of those holy men of God mentioned in the sacred story before the coming of Christ, nor any since, whose praises are in the Gospel, have made it appear unto the world that there is any such way to be discovered: That blessed Apostle himself, who was such a chosen vessel, who had such abundance of Revelations, 2 Cor. 12 7. was never acquainted with this; if he had, certainly he would never have complained so much, so often of the Law which gives such a strength to sin and such a sting to death, 1 Cor. 15 56 He would never have so complained of that body of sin, of that body of Death which was in him.  
And therefore Reader, let me entreat thee now before thou leave me, to have the patience seriously to consider of, these following particulars.  
First, and in a special manner to take heed of spiritual Pride, that great sin which banes thousands, by sad and several mistakes, in entertaining a floating knowledge, for true wisdom; a distempered heat, for true zeal; Conceits and conceivings about Religion, to be true Religion indeed. Oh how doth this Pride swell, bladder, puff up thousands like empty vessels, to make a great sound; Putting low and base esteems upon others; Like the people of China, who boast that themselves only have two eyes; when all the people in the world beside, have but one. Know thou, that the most excellent Christian in the world is most humble; And that a good man is first in another man's, last in his own commendation.  
Secondly, know that there is a natural aptness, and propensity in all, to set up Idols in their hearts and heads, Ezek. 14. Where they are hardly discovered, and whence not easily removed, which they do not only love, but dote on, and therefore they hug, and dandle those deformed issues of their own brains, as women do the Children of their bodies, and esteem, what ever others think of them, as the Crow their Bird most fair, Woe unto them saith the Prophet, that call evil good, and good evil; that put darkness for light, and light for darkness, and woe unto them that are wise in their own eyes &c. Isaiah 5. 20. 21. because wisdom presumed on, and drawn from the broken cistern of a man's own brain, is in the reputation of God, and hath as great an woe before it in that Chapter, as the sins of covetousness, or Oppression, or drunkenness.  
Thirdly, take this for granted before hand, that there is very much deceit in appearance, if not, our blessed Saviour had spared that precept in the seventh Chapter of John v. 24 not to judge of things according to appearance, but to judge righteous judgement. Because many things that appear, are not what they appear to be: Because Satan that he may the more certainly deceive, can transform himself into an Angel of light 2 Cor. 11. 14.  
Lastly, in all thy undertakings before thou conclude of any thing, order thy actions, and thy resolutions by those words in the nineteenth of Judges the last verse, first, consider, secondly, take advice, thirdly, speak thy mind, or resolve what to do: Or as that Scripture is rendered in the former translation 1 consider, 2 consult, 3 give sentence.  
First, seriously consider of the thing in question; for Inconsideration, and Prejudice were never made for competent Judges. Consider of things whether they be true or false. Now for the trial of truth; Antiquity must ground, and bottom it: The unerring word of God must balance and try it: And the lives and practices of all the holy men of God, whom God hath proposed to us for examples must ratify and confirm it, and this scrutiny must be most impartially carried.  
First, truth is grounded upon Antiquity; it was from the beginning, for there are no new Divine truths, quod verrum antiquum, quod falsum recens.  
Secondly, the word of God must balance and try it, and therefore try before thou trust. Believe not every spirit, but try the spirits whether they be of God, 1 Ioh. 4. 1. Repair to the Law and testimony &c. Isaiah 8. 20 Prove all things, hold fast that which is good, 1 Thes. 5. 21. Loane not to thine own understanding, Pro. 3. 5. But believe how that others who labour to get the knowledge, the right interpretation of God's revealed will declared in his word; First, from God by prayer; Secondly, from men by conference; Thirdly, from books by reading; And are further able to read the holy Scriptures in that language wherein they were first written, may be able (to speak no more) to give the sense of a Scripture as well as thou, that canst but, or happily scarce read it in the English. For thy further and better instruction therefore:  
Secondly, consult not with men only of thine own opinion, but with others also: for if we will see things aright, we must sometimes make use of other men's eyes, as well as of our own; for in our own there may be some defect, and we know that purblind, and bloodshot, and squint-eyes cannot see well, the last looking over, or besides the object, and the other two cannot well discern things as they are.  
And thirdly, when thou hast wisely considered, and carefully consulted, then resolve: And that thou Mayest so do, to the quiet and comfort both of thyself and others, know that the wisdom which is from above is first pure, then peaceable, Jam. 3. 17. and therefore follow peace and holiness, Heb. 12. 14. Never think thou art too good, too upright, too holy, too religious, ever in the right use of all good means, seek, labour, strive, study, covet to be better, for this is a justifiable covetousness, 1 Cor. 12. 21. and follow peace too, every one striving to exceed one another in love, for this is a godly emulation.  
Thus have I inserted something by way of Preface before these following meditations: if this, or they shall prove any way useful, I have my reward: if otherwise, my very hearty desires to cast in my mite, by offering some word in season amongst those many (by much more worthy) that have made themselves public, shall be my comfort.  
Thine, as far as thou art a friend 
 to Truth, and Peace, 
 Ed. Terry.   
PSAL. 2. 3. 
Let us break their bands asunder, and cast away their cords from us.  
THis psalm is David's, for so the Apoostles tell us Acts 4. 25. that God by the mouth of his servant David said; why do the heathen rage, and the people imagine a vain thing? &c. And this psalm was penned by David (as is most probably conceived) after his victory over the Philistines, who gathered themselves against him, when the people had made him King in the room of Saul.  
And now that we may make as much of this psalm our own this day as may help us to the clearer understanding of this text, I beseech you take notice, that the three first verses in it, are a narration of the attempts of many wicked men against the kingdom of David as the Type, and against Christ too, as the Antitype, or person typified in this psalm.  
The carriages, projects, attempts of these wicked unruly men, who would cast off subjection; are expressed here in the first verse by way of interrogation, why do the heathen rage, and the people imagine a vain thing? & c? the Prophet admiring their folly, in going about that, which was impossible for them to effect, why do they rage? Or come tumultuously together as men in an uproar (for so the original word implies) noting their pride and fierceness, as in horses from whom the Metaphor is taken, which neigh and rage before they rush into the battle. But why? to what purpose is all this? when God who can, will maintain David's right, as he most thankfully acknowledgeth, Psal. 9 4. thou hast maintained my right, and my cause &c. he must be King, though he have many enemies, not only amongst the meanest, but mightiest to oppose him; whose attempts, studies, power, policies, rage shall prove to be of none effect, for when they conceive mischief, and travel with wickedness, they shall bring forth a lie, as it is Psal. 7. 14. for Christ shall confound them, he shall first scorn and laugh at their attempts v. 4. (God speaking there after the manner of men) for God will make them to know how that they which reckon without him, must reckon again. He will speak to them in wrath, vex them in displeasure, as it is verse 5. or he will handle them roughly (for so 'tis in the original) breaking them in pieces like a potter's vessel verse 9 their wound shall be incurable, their ruin irrecoverable, like the breaking of an earthen vessel, once broken, never to be repaired. Yet notwithstanding this their associating and leaguing together, their animating and encouraging one another in this evil way, is positively laid down in the 2▪ and 3 vers. of this Psal. in the 2 verse illustrated from the persons conspiring; Kings and Princes, I and the people to, as verse 1. And secondly by the persons against whom they do conspire, the Lord and his Anointed, encouraging one another in this their rebellion, as if there were no power either in heaven or earth, to contradict them, as you may observe in the words of my text, they saying let us break their bands asunder &c. The words I have read unto you are words of mutiny and discontent, which as they are spoken here, I would have looked upon and considered, as Mariners behold some sea-marks, not to steer too, but from them, for fear of Rocks or Sands they discover, for there is nothing directly held forth in this text for a Christians imitation, but caution. In which there are two words which need some explication, and they are bands and cords which here signify the same thing.  
Let us break their bands asunder and cast away their cords from us, the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Musar which signifies bands, comes from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Jasar which signifies to chastise, properly it is put for discipline and correction and so it signifies bands, by which the unruly are hampered and tamed. Here by a Metaphor it signifies, and is put for laws; as the laws of God, published by David, or the laws of Christ, published by himself, and his Apostles; the laws published by the Lord and his Ministers whom he useth in his rule and government.  
The words in this text contain in them a resolution, and the thing resolved on, which you may consider together in this following paraphrase. Let us break their bands asunder, and cast away their cords from us, thus encouraging one another in their rebellious attempts, as if they had said, neither the Lord nor his Anointed shall reign over us, and howsoever they think to impose upon us their laws and Ordinances, that with these, as with strong bonds and cords, they may fetter us; yet let us, which is the thing they resolve on, bestir ourselves, and play the men; let us shake off the yoke of such servitude, and wholly reject their government, for who are Lords over us?  
This text is rich and full, and may fitly be compared unto Ezekiel's roll, mentioned in the 2 Chap. of his prophecies, ver. 10. that was written within and without, that which is written without, or that which this Scripture by necessary consequence first holds forth unto us, is this, that.  
Obs. 1. Good laws are as bands, and cords for discipline, to keep people in obedience. Secondly that which lies within the text, is first for the general this; that, Obs. 2 Rebellious spirits affect nothing so much as lawless liberty, to do what they please without control. Hence it is that they here consult of breaking these bands. For being restrained,  
Obs 3. These spirits think themselves in bondage, or as Prisoners in bands when they are required to yield obedience unto equal and just laws. therefore they would cast away these cords, that they may not restrain them. And lastly that these rebellious spirits may be loose at liberty, to do what they please, not what they should. And that they may effect their desires in this  
Obs. 4. Rebellious spirits animate, and hearten, and stir up, and encourage one another, in this ungodly enterprise, to cast off all subjection.  
Let us break their bonds asunder, and cast away their cords from us. Thus for the groundwork of this morning's exercise, have I presented unto you, what this Text holds forth to me. The observations, as I conceive, are proper, natural, pertinent, and perspicuous from this Scripture. And my discourse shall be plain to; So that if any be come hither this day, for the vanity and froth of wit; (as I know how that these queasy times pester every great Congregation, with some such hearers) if any be come to this place at this time, as pampered bellies use to go to feasts, where nothing can please the wanton palate, but some odd sauce, or new invention: I am not provided for the entertainment of such. But for you, beloved, that are come hither to hear, that you may learn, learn, that you may know, know that you may believe and do; believe and do, that you may live. Favour me so much, as to afford me your most diligent attention, while by God's most gracious assistance, I shall take a further view of the particulars I have observed; And first of the first,  
Obser. 1. Good laws are as bands and cords for discipline, to keep people in obedience.  
Good laws are the nerves and sinews of commonwealths, which hold altogether; the want whereof, like to great depopulations, lay all things common. They are as mounds unto vineyards, as bounds to Seas; or as walls and bulworks unto frontier towns, to keep all in safety. Hence it is, that Princes and Magistrates, in relation to their places, which are to defend the people in all their just rights, are called the shields of the Earth. The want of whom, he that reads the third Chapter of Isaiah's prophecies, may find in that which followed, when God threatened to take away the mighty man, and the judge, and the Prophet, and the Prudent, and the Ancient, &c. But what was the consequence of this? The Text tells us, v. 5. The people should be oppressed every one by another, every one by his neighbour, &c. For what were those else, whom God there threatened to remove, but the very stays and strengths of Jerusalem and Judah? and so of all Cities, and Nations, of all public and politic Bodies wheresoever. And he which runs, may further read, how that this people of Israel, as they enjoyed many comfortable, so they were acquainted to with many sad and dismal times. And if ye seriously consider their story, ye shall find that it was never worse with them, then when there was no King in Israel, but every one did that which was right in his own eyes, Jud. 17. And however it may be true, that the government of man over man, came first from sin, (as I find it excellently observed) First, because God gave sovereignty unto Adam over fishes, and birds, and beasts, not over reasonable creatures made to his own likeness.  
Secondly, because the first righteous men we read of, were shepherds and herdsmen, over beasts, not Kings over Nations. And  
Thirdly, because the name of Servant, or underling, was never imposed in Scripture, till Noah denounced it against his accursed son, Cursed be Canaan, a servant of servants shall he be unto his brethren, Gen. 9 25. Yet the nature of mankind standing as it doth, corrupted so far, that without the head of Authority, we could not live, nor converse together; God therefore in infinite wisdom, hath appointed this means for the suppressing of those many, and those intolerable injuries and violences, which otherwise we should be subject unto. And therefore  
Reason. 1. First, for order sake, there must be government; a superiority and an inferiority, a command and a subjection, a mastery and a Dominion in every order of men specially designed. The body politic is very fitly compared unto a natural body; which must not be all head, or hand, or foot, but distinguished into superior and inferior parts, for every member to do its particular office. The Heart or soul sitting in the midst of the body, as a King upon his Throne, and according to the dictates of the heart, the tongue speaks, the eyes look, the feet move, the hands stir, &c. Now a body politic may most fitly be resembled to this natural body, wherein there are parts, as the Apostle speaks, more and less honourable, 1. Cor. 12. yet all tending to the mutual decency, service, and succour of the fame body. The Egyptians made an eye and a sceptre, the emblem, by which they figured their government: a sceptre for Jurisdiction and power; an eye for watchfulness and discretion. And certainly a kingdom without order and government, is like the body of that feigned Giant Polyphemus, without an eye, or rather like a body without an head: or, (which most fitly resembles it) like that confused Chaos before the Creation, where height and depth, light and darkness were mingled together. In the beginning therefore when heaven and earth were first made, God established a superiority and rule, in other creatures after their kind, and afterwards in man. So Gen. 1. 16. God made two great lights, the greater to rule the day, and the lesser light to rule the night: he made the stars also. And one star to differ from another in glory, 1. Cor. 15. 41. And presently after, when he had created man, he invested him immediately with imperial authority to subduethe earth and to rule in it, v. 28. And to what other end is it called the host of Heaven, Gen. 2. 1. but to show, how that Metaphor is taken from an Army, where there must be superiority and subordination, command and obedience, without both which, it cannot subsist? For if the spirit and soul of obedience be taken away, what can follow but ataxy and Confusion?  
Reason 2. Secondly, there must be Government, and Discipline, for necessities sake, to curb and restrain all tumultuous and heady spirits, all offensive and disordered persons, whether in Church or commonwealth. The laws of God were first written in the fleshy tables of man's heart; but sin did either blot or wear them out thence. Then the wisdom of God thought fit to write them upon tables of stone, that they might be lasting, durable permanent. But these laws of God thus written, and commended, and commanded unto man, where slighted, and neglected, and forsaken by him, and therefore Irenaus well observes in his first book against heresies, that therefore God appointed kingdoms and men to rule in them, because man forsaking God, did wax fierce, lawless, masterless, and being not sufficiently awed by the fear of the Lord, God therefore put upon them the fear of man, that fearing human laws, they should not devour, destroy, consume one another as the fishes of the Sea, and the beasts of the wilderness, and the fowls of the air do. And for this reason there is an absolute necessity of laws, to curb, and restrain, and to keep people under obedience: for were it not for these our beds would not be suffered to lie under us; our meat would be pulled out of our mouths, our clothes would be torn off our backs; rapine and violence, would destroy us.  
use. Now for application, this being so, as it must needs be granted to be truth, What just cause have all people, who live under good laws to bless God for them. To one who asked the question why the City Sparta had no walls, 'twas answered, that the Citizens had good weapons in their hands, unanimity in their hearts, and to both these good laws to order them. We want no weapons, and these sad times, have made almost every one amongst us a man of war. And would to God that we had just cause to boast of unity, and mutual agreement amongst ourselves. But for good laws, certainly we of this Nation, have as great cause to be thankful, as any people under the Cope of Heaven, ever had. And oh that we had as just cause to praise God for their due execution likewise! But alas we have not. Oh justice! how faintly dost thou draw thy breath, while thou sufferest so many desperate sinners, and so many dangerous seducing schismatics, to march boldly by thee, and not bidst them stand? Alas how doth the whole Land stink of that beastly sin of drunkenness, that sin which robs a man of himself, and leaves a beast in the skin of a man. That sin which is like the serpent that stings two ways, for it kills the body, and slays the soul too, yet how do those Tents of wickedness, those Thrones wherein Satan dwells, those unnecessary tippling houses, which so multiply Transgressors, and transgressions amongst men, increase amongst us? How do Pride and Luxury strive for the upper end of the table? How doth the very breath of most desperate swearers, and blasphemers even poison the very air of the kingdom wherein we live? And how doth the stone out of the Wall, and the beam in the Chamber, cry out aloud against oppression? And how hath the Error of Religion made many amongst us so wanton, that they know not what to have, nor what to hold? Surely as the Prophet Isaiah complains Isai. 24. 20. The transgression of the earth (of this earth whereon we live) lies heavy upon it. And now O justice how dost thou degenerate from thyself, while thou sufferest thy sword for want of drawing to rust, or else for fear, or for some other ●ie respects to be locked up in the scabbard?  
I am not come hither to declaim against the administration of justice in this honourable City (this City so renowned for exemplary government the world over) though I must tell you that if I knew any just cause to invite me hereunto, I should not spare. But this I am sure of, that there is an intolerable, an unanswerable fault somewhere, when so much wickedness goes unpunished, when so many errors, schisms, heresies, some of which destroy, as the rest do blast the profession of Religion, are suffered amongst us, though we have lifted up our hands unto the most high God in a solemn League and Covenant to the contrary. Or if they meet with any rebuke from some, it is but such a one, as that too-too much indulgent Ely (who brought up his sons to bring down his house) gave his sons 1 Sam. 2. 23. saying why do you so, or such things? A strange thing in Ely to punish the Thefts, Rapines, sacrilege, Adulters, Incests of his sons with why do you so? what was this but to shave that head which deserved to be cut off? doubtless (as I find it excellently observed to my hand) it is with sins in the soul as with humours in the body, a weak dose doth but stir, and anger, and more dangerously disperse them, not purge them out. So that 'tis certainly a great violation of justice, not to proportion the punishment to the offence. To whip a man for murder, or to punish the purse for Adultery or Incest, to burn treason in the hand; or to award the Stocks for burglary is to patronize evil instead of avenging it. Of the two extremes rigor is more safe for the public-weal, because the over punishing of one offence keeps many from committing the same.  
Eli's sons did thus wickedly while they acted a part in Religion. And are not there some amongst us, who under specious pretences to advance, persist in courses that undoubtedly in conclusion if God prevent it not, will undermine root out Religion from amongst us? Religion I say than which nothing should be mor dear unto us, yet this is known, and suffered, and if it receive any cheek from some, it it such a one, as doth rather encourage, then daunt offenders, ubi nunc Lex Anglica? dormis? Oh ye laws of England what do ye? where are ye? are ye asleep?  
I told you even now what great cause we of this Nation have to bless God for good laws, and suffer me to acquaint you in the next place, how dearly in many respects a number in this kingdom have missed these last few years while destruction hath been amongst us, the benefits which otherwise might have been enjoyed, by the execution of those good laws, if their current had not been more or less obstructed. I cannot deny but that while the sword of war is in a Land it cannot choose but marvellously clash with the sword of justice; and many things will be done, and cannot be avoided while it continues under such a sad condition, and in regard the sword hath been in the hands of many of such ill principled hearts: I speak not of all, for there be many whom God hath stirred up personally to appear in this his great work, who deserve all honour, as well for their Piety as Valour; but of some, the very refuse and dregs of mankind, in whom that old proverb is verified, Armatis Divum nullus Pudor: That they fear neither God nor Man, as you may observe in their most debauched lives, in doing what they please, and in their Hellish language too, whose mouths are full of cursing and bitterness, which they belch out, setting their mouths even against Heaven; for they seldom take that Sacred dreadful Name of GOD, into their most desperate profane lips, but when they blaspheme that Name, which should not be once mentioned, but with awful Reverence: or when they desire God to damn, to refuse them. Now by the way, let me add this, that if God should ratify that in heaven which they desire (miserable wretches as they are) against themselves on earth, and say ex ore tuo, from thine own mouth will I now condemn thee; Oh! how sadly miserable would their condition be? Nemo miserius misero, non miserante seipsum: Who can be more miserable than those, which will not be merciful unto themselves? Yet besides all these, give me leave to speak it, though it be a very sad, a very horrible truth, that divers things have been done (or if not, very many in this kingdom deserve to be punished for crying and complaining without just cause) by some others of those, who have most shamefully abused that trust reposed in them by our most deservedly honoured Parliament, that needed not, that ought not, that should not have been done. Things which no language can excuse; things, which scarce any act of oppression in former times can parallel. Very horrible things have been committed in the Land.  
— pudet haec opprobria nobis,  
Et dici potuisse, & non potuisse refelli?  
The consideration whereof should put colour in our faces, and cover us with shame, if we be not past, beyond a blush, when we consider that many griping evils might have been, and have not been prevented, or because boldly acted, have not been most severely, most exemplarily punished. And therefore it is high time for us, who are the Lord's Remembrancers, to speak by the pound and talon, to reprove in words of weight, for the gentle spirit of Eli is not sufficient to amend children that are past grace; and therefore we must cry aloud, speak out, speak home, speak all, though we lived in times that would hamper us in those bands and cords in my Text, for our plain and impartial dealing. Now that things have been so, we may sit down and sadly complain: but why they have been so, we need not much to wonder, when we consider the next particular in this Text: that,  
Obs. 2. Rebellious spirits affect nothing so much as lawless liberty, to do what they please, without control.  
Rebellious spirits, who are they? Such as cast off subjection, such as break the yoke, burst the bands, as the Prophet speaks, Ier. 5. 5. The yoke, the bands, which should restrain, regulate, order them, and all because they affect nothing so much as lawless liberty. lawless liberty, and what is that? When men do what they please, not what they should; notwithstanding all restraint of laws and government to the contrary. This too, too much beloved liberty, without doubt is marvailously affected by the corrupt nature of man. 'tis a sin of a very ancient growth, for it took its first rise from the very first transgression. In the garden of Eden, amongst those many plants which God made, some for ornament, and some for use, some for sight, and some for sent, and some for taste: not far from the goodliest trees of Life and Knowledge, grew the bitter root of disobedience: I call it so, because the forbidden fruit grew on that tree, of which our first Parents took and tasted, though they were commanded not so much as to touch it, Gen. 3. 3. The taste whereof did not only infect themselves throughout, but the corrupt nutriment thereof, did also convert itself into the whole body of their succeeding lineage. Me thinks there is very much in that first story of Disobedience, to illustrate this point: when our first Parents in their estate of holiness, who had power in them to Obey, as well as Disobey, and God had told them that of every tree in the garden they might freely eat, the tree of Knowledge only forbidden, Gen. 2. 16. 17. And though there was no comparison betwixt the Maker, and the murderer of mankind, the Father of Truth and the father of lies, betwixt a God and a devil: and the one had forbidden but one tree, and had fenced it (as it were) with a double hedge of a double death, temporal, eternal; yet when the Serpent came to the woman, with a mere contradiction to the voice of God, Ye shall not surely die, Gen. 3. 4. how credulous and forward was she to entertain his suggestion? Our first Parents took their fall by their own wilful Disobedience, and we fell in them, Ro. 5. 19 Their Persons infected their Nature, but our nature ever since infects our persons. Ne mali fiant times, nascuntur: We are borne bad, as well as become so; our sin sticking more close to our nature, than our skin doth to our flesh. And it is no marvel now, if our nature so marvellously corrupted, be ready to break every branch of the tree of Good, which God commands, and of the tree of evil, which God forbids; this sinful corruption being like a violent stream, which the longer and further it runs from the fountain, runs with the greater violence. After the flood when the people began to multiply, they grew heady, exorbitant, violent, unruly, little less than mad, for they went about an impossible work, to build a tower whose top might reach to heaven, Gen. 11. And God there saith of them, v. 6. that they would be restrained in nothing they imagined to do: that is, if they were let alone: therefore Almighty God caused their tumultuous action, then begun in Pride, to end in Confusion. In whose example that rebellious spirit which is in every one by nature, is drawn out to the very life. And doubtless, were it not for these bands and cords in my Text, and for those hooks and bits which God hath put in the jaws and nostrils of men, they would be more unruly, more untamed, than all the creatures of the world beside. Man being estranged from the womb, is ready to go astray as soon as he is borne, Ps. 58. 3. Being of a disobedient and a gainsaying spirit.  
There is a pertinent story to this purpose, which Valerius (as I remember) relates of a Roman, who had very long, and voluntarily confined himself within the walls of Rome, and with very much content, but afterwards when he was commanded, not to go forth the gates of that City, that place which before was his Paradise, now by reason of that word of restraint, became his Prison. And,  
Reason. It must needs be thus, because rebellion and disobedience is ●●naturall as kindly to man in general, as the very flesh and bones he carries about him. Adam left it as a Patrimony, as an inheritance unto all his Posterity; and Eve gave perverseness in her milk, every one naturally harbours a rebel in his breast. Nitimur in verita●, which causeth him to think forbidden fruit most fair; forbidden pleasures most sweet▪ forbidden ways most secure. This made the blessed Apostle himself sadly to complain Rom. 7. 23. of a law in his members rebelling against the law of his mind. I see a law in my members, that is sin ruling like a law in my members, in the faculties of my soul and body, or like a law governing, and ruling my actions. Rebelling against the law of my mind, that is against that renewed spiritual part in me, which like a Law too commands me another way.  
use. I shall not add much by way of inference or use in the application of this particular, because that which I might here insert, will fall into that which follows from this text. But I beseech you give me leave before I proceed, to let fall a very sad complaint; and to leave a most just reproof behind me. A complaint, and reproof of some particulars which former times were scarcely acquainted withal. A complaint and reproof of the Preachings, and Printings and actings of thousands at this time in this kingdom, a very lively comment, on this particular in my text. Bo●●Deus ad qu● tempora reservati sumus! Good God in what times do we live, when so much lawless, unwarrantable, unjustifiable liberty, is taken by men, to do what they please without control. Oh how hath the Pulpit been abused, (since the hedge hath been down about our Church) by a liberty, which without doubt, Posterity will not believe, could be taken at such a time at this; when he that pleaseth consecrates himself, when the lowest among the people, without any lawful Call, or Commission, take upon them to be public Teachers of others: For an outward call or commission I am sure they have none, and if they have an extraordinary and an immediate call from God, which would manifest itself in more than ordinary gifts, let them make this appear, and we will hold our peace; and moreover, we will reverence them, and lay ourselves at their feet, as they in the fourth of the Acts and 34. 35. verses when they had sold their possessions brought the money and laid it down at the foot of the Apostles: But till they can make this appear, I know not with whom more fitly to compare them, then with those vagabond Jews, ●●●ists, which took upon them great matters, to dispossess those which were troubled with evil spirits Acts 19 13. and there were seven sons of 〈…〉 which did so verse 14. and the evil spirit answered and said to them, Jesus I know, and Paul I know, but who are ye? The Devils could easily espy the want of Commission in the sons of Sc●va; when they adjured him by the name of Jesus whom Paul preached, saying, Jesus I acknowledge, and Paul I know, but who are ye●? As if he had said, your warrant is not good, your 〈…〉 are not strong enough to remove me. And doubtless there are no such chains of Authority, no such links of iron to bind the Nobles and Princes of the earth, and to restrain devils, as in those tongues, which God hath armed from above, and enabled, and set apart, and sent cut in his service. Or these which before we named are like those mockers of the true Prophets (for they want no slighting nor reviling terms for them) those mockers mentioned Jer. 23. 25. who call the people together and tell them they have dreamed, they have dreamed when they deliver dreams indeed. Now as Paul's spirit was stirred up at Athens, so should the spirits of all godly, honest, and Orthodox Ministers and persons be now stirred up in England, when we do further consider how that all those ancient and damnable heresies, recorded by Irenaeus, and Epiphanius, which we hoped had been long since buried in forgetfulness, are racked up again out of their corruption, and preached by some, and applauded by others, and defended by more. And no marvel, for they are a people in general (to give a brief character of them that shall do them no wrong) of proud, uneven, unquiet, untractable, unpeaceable, uncharitable spirits differing and dissenting much amongst themselves, carried away headlong by the violence of their own wills, which they improperly and by misconceiving call their consciences, whose wills are very much too hard for their understandings, which makes them so wedded to their own conceivings, that you may as soon remove Rocks from their places, as these from their conclusions, and therefore nor fit to be disputed withal; being like mil-horses, in the evening just there, where they began their morning circuit: having two general all replies for all objections, as if you prove a thing plainly by Scripture, their usual answer is, that you interpret this or that Scripture so, but they conceive of it otherwise, or you apprehend so or so of such a question in dispute, but they think otherwise. Like Petilian the railer who when Austin had confuted him, from the Authority of all the Ancient Fathers, answered, Omnes Patres sic, ego autem non sic if all the Fathers think so, i'll think otherwise. So that as Lactantius wrote of some Idolaters in his time, that they feigned what they pleased, & then feared what they feigned: So these conceit what they like, and then believe themselves bound to justify their wild conceivings, which hath caused such a multitude of strange opinions amongst us, that we of this Nation are in very great likelihood to come into the proverb, that if a man cannot find his Religion in Poland, nor Amsterdam, let him seek for it in England.  
In the second place, oh the boldness and liberty of the press, if we consider those odious Pamphlets it often squieseth out. There was a Pamphlet of ancient date, but, yet in memory, which did bear the name of Martin-mar-prelate. And we had a pamphleteer of late who named that most deformed issue of his idle and crazed brain, Martin mar-priest, And we have had a Martin-mar-Prince too, as any one might lately observe, who could have the patience to read, that greatest pretender to wit, amongst all our pennyworths, now happily silenced as I hope, who in his most odious, and scurrilous Pamplets would often force in some occasion, to trample upon majesty. And we have a Martin-mar-people to, he, I mean, whatsoever he be, who was the Author of that (I know not what bade enough to call it) entitled by that most desperate Incendiary, the author, A Remonstrance of many thousands, which he afterward calls, Your sovereign Lord the People: which damnable and seditious Pamphlet alone, hath enough in it, (if God did not restrain the fury and madness of the multitude) to set the whole kingdom on fire. As if the spirit of Nero had possessed the breasts of some amongst us: encouraging them to fire the kingdom, as he did the City of Rome, and then to make themselves mirth before the flames. And to these, what a number have we had beside, who in several printed papers, have endeavoured to convey unto the people (who want a spirit of discerning) many most dangerous, lying, and seducing doctrines, to pervert and undo the simple. But Lions will tear, and Serpents will sting, and dogs will bark and bite, and venomous plants will poison, let us say what we can or please, to the contrary. But as David sometimes asked in the like case, Ps. 120. 3. so will I. What shall be given, or what shall be done unto thee, thou false tongue? The Prophet answers himself in the 64. Psalm, that their tongues which they whet and sharpen like swords, shall fall upon themselves. A fool's mouth is his destruction, saith Solomon, Pr. 18. 7. And if any of theirs we have named, be so in conclusion, (which Repentance forbid) they may thank themselves. In the mean time; Let us not marvel at any thing lawless Libertines either say or do, when we seriously consider the third observation in my Text. That,  
Obs. 3. Rebellious spirits think themselves in bondage, or they esteem themselves as prisoners in bands, when they are required to yield obedience unto equal and just laws.  
Therefore they will break those Bands that restrain them, cast away those cords that hamper them. They will break them, if they can, their will shall not be wanting to do it; so that if they cannot break them at once, they will unfold their links and twistings, (for so the original word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Natha●, here Englished to break, signifies) so that, as I said, if they cannot break them at once, they will ravel and untwist them, and so break them by degrees. Thus violating the civil sanctions of man, and the equal, righteous, just commands of God. The ordinances of man which contradict not the laws of God, to which we are commanded to yield obedience; for so the Apostle exhorts, 1. Pet. 2. 13. 14. Submit yourselves unto every ordinance of man for the Lord's sake, &c. And the equal, righteous, just commands of God, to which is required sincere, constant, and universal obedience; I shall not be ashamed while I have respect unto all thy commandments, saith David, Ps. 119. 6. as if he had said, I shall be ashamed, or I shall come to shame, if I have not.  
The glory of any Church or State, is God's presence in it; for when God is gone, all is gone, the glory is gone, quite departed. The holy Ordinances of God manifest his presence, especially where the word and Sacraments are with all faithfulness offered, and with all thankfulness received, submitted to, and improved by the people to their particular advantages. This purity of worship puts an inward beauty upon the Church which is all glorious within; as administration of good Laws by government, to keep all in safety and order, a lustre and glory which is outward upon it. Now there is nothing more manifests the truth of Religion, and the excellency of a government, than the general opposition they both meet withal in the world. These rebellious and refractory spirits we have named, are sufficient to prove this, if we enlarged no further. But we will add something more, where first let me remember you of a passage you have often heard, Act. 28. 22. where the blind Jews call the true professors of the doctrine of Salvation, a Sect that were everywhere spoken against: An hundred false Religions may live together in peace, but against the truth, the whole world hath been stirred up, because that alone beats down the Empire of the devil: Many lies may concur and agree together, but never can falsehood agree with truth.  
In Rome at this day all Religions are tolerated but the true, under the shadow of the Popes own chair. And it was wont to be an ancient proverb in that City, That is must needs be good which Nero persecuted; he was such a cruel bloody monster, a very prodigy of mankind: so it may be more truly said of those most holy commands of God, that they must needs be good, because the devil and all wicked men so unanimously oppose them; So, of Government, (for it is a very great conviction to me) that the Church government resolved on to be established in this kingdom, and now establishing, (and the Lord speedily settle it), is a good government, that hath very much of God in it: Many clear footsteps for it in the word of God, which other ways now contended for have not; and is the government which God would have, which God will set up and maintain; because it is so much slandered, contradicted, resisted, by a number amongst us, who would be left to their liberty; who because, they have now too too long gone loose, cannot endure to think of being straight laced. This I am sure is true in experience, that the longer it is before a colt be backed, the more unwillingly by far, at the first, doth he endure his Rider: and the longer it is before a bullock comes to the yoke, the more hardly is he brought to it, and the more at first he struggles and strives with it. And doubtless, the longer a people go under reins let loose, the harder will it be by far to curb and restrain them. The law, saith the Apostle, was not made for a righteous man, but for the lawless and disobedient, for the ungodly and sinners, &c. 1. Tim. 1. 9 for the lawless and disobedient, saith the Apostle, and because it curbs and restrains them, therefore they esteem themselves in bondage, or as prisoners in bonds, being required to yield obedience unto it. For,  
Reason 1 This is the principal reason why all rebellious spirits think thus, because good laws meet, and cross, and contradict, and oppose them in their evil ways, in their unjustifiable courses, because they meet them and reprove them, and set in order before them, the things that they have done, as it is Ps. 50. 21. In every commission of evil, in every omission of good, in every, even the least failing in duty whatsoever: they shake the secure man out of his seat: they disturb the filthy persons upon their beds of lust, who undo one another by their filthy embracements: all shameless prostitutes, who sell their souls with their bodies, dealing with all those they pretend to love, as Monkeys and Apes sometimes do with their little-ones, they kill them with kindness: they tell these who thus stretch themselves upon the bed of lust, that though they sleep securely there, their destruction sleeps not, their damnation slumbers not, ●● in 2. Pet. 2. 3. They awake the Drunkards, crying out, Joel 1. 5. Awake ye Drunkards, weep and bowl, &c. They debase proud ones, foretelling their fall, Luc. 18. 14. Every one that exalts himself shall be abased: They startle the bold profane swearers, with the weight of their guilt, Exo. 20. 7: They acquaint Oppressors with those screech owls of woe, which cry aloud from the beams of their chambers: And they tell the Covetous who are like the Mole, that bury themselves under every clod of earth, or like the barren womb, or unsatiable Death, that will never be satisfied, of enough mould in the grave, and of enough fire in hell: They meet with formal professors of Religion, who make Religion nothing but a compliment, and they tell them that of all tempers in Religion, a lukewarm temper is the worst. Because thou art neither hot nor cold, but lukewarm, i'll spew thee out of my mouth, saith the Spirit to the Church of Laodicea, Re. 3. 16. That is, I will make thee who art but a Church in show, to be no Church at all, it being all one in the account of God, to deny the Faith, and not soundly and sincerely to profess it: They unma●ke the double faced hypocrites, who only act Religion, play devotion, who are all for show, and nothing for substance; making Religion a cloak, and they tell them, that as Religion is the best armour in the world, so it is the worst cloak; and whosoever put it on for no other end, it shall in conclusion do them no more good, than that disguise which Ahab put on, in which he perished, when he fought with the Syrians at Ramoth Gilead, 1. Ki. 22: They convince blind errors, by clear and orthodox truths: And tell them that receive not the love of the truth that they might be saved, that for this cause, God shall send them strong delusion that they might believe a lie, that they might be damned, who believe not the truth &c. 2 Thes. 2. 10. 11. 12: They cast down imaginations and every high thing which exalts itself against God, 2 Cor. 10. 5. In a word, They meet with sinners at every turn, and because they do so, these cannot away with them; and therefore may be fitly compared unto that fiery meteor, which causeth thunder the more straightly it is wrapped, and bound up in the cloud, it breaketh forth with the greater violence and noise. Or they are like the troubled sea when it cannot rest, to which the Prophet compares them, Isaiah 57 20. foaming and raging most against those truths of God which oppose them most; as the tempestuous Sea doth against those Rocks and banks, and bounds, which hinder its course, and keep it in.  
use. briefly now for application of this point. I shall address my speech unto every loose, lawless libertine in the world, and first desire to let him know, that there is no liberty but servitude in sin; no liberty but in the freedom from sin, and secondly, they whosoever they be, that cast off God's yoke, whose service is freedom, and yield obedience unto the commands of Satan (for every one in the world serves one of these two Masters) they are mere bondslaves unto him they serve, for all the services that the devil imploies his servants in, are, (whatsoever men may think otherwise of them) no better than a very toilsome drudgery a very base bondage. Hear the truth of this in some particulars, as in the sin of covetousness, wherein Ahab may be our example, who, because he could not possess Naboth's Vineyard according to his coveting desire, it troubled him so, that he was heavy and sad, and spiritless immediately upon it, 1 Ki. 21. we may observe the like in that sin of envy which Solomon tells us is the rottenness of the bones Prov. 14. 30 a sin that is plagued by itself, that hath much justice in it as one well observes, for it eateth up the heart & marrow of her Master, as he desireth to eat up the heart of another. And again— Surgunt de nocte Latr●nes. The thief wakes while the true man sleeps, and is more troubled to break open, than the true man is, to guard his house. The not Adolterer, the filthy unclean person useth the twilight, the evening, the black and dark night, Prov. 7. 9 that he may compass his lust, while the chaste man sits quietly in his house. How did the unnatural Lust of Amnon vex him till he had obtained his desire, so that he fell sick for his Sister T●●●●●r, and after he had satisfied his unnatural appetite, he was as sick of her as he was before for her: he hated her exceedingly saith the text, his Lust ended in loathing, so that the hatred wherewith he hated her, was greater than the love wherewith he had loved her 2 Sam. 13. 15. what fruit had ye in th●se things whereof ye are now ashamed saith the Apostle to the Romans? Rom. 6. 21. for as sin makes men past shame that they may commit it, so it brings shame if the sinner's conscience awake after the committing thereof. See this farther in that most beastly sin of drunkenness, how it causeth woe, and sorrow, and contention, and babbling, and wounds, Pro. 23. 29. Nay who can count the hurts that by drunken distempers come both to the body and soul? First to the whole body, especially to the head, and stomach, and liver, and those more noble parts, as also the rheums, gouts, dropsies, palsies, apoplexies, inflammations, and other distempers hence arising. Oh how doth the excess of wine, and any other strong liquour, fire the blood, casting the body into fevers & c? And secondly how doth it inflame the soul too, filling that with lusts as hot as hell? So that drunkards shall one day be forced to confess what they will not now believe, as it was spoken in another case 2 Ki. 4. 40. Oh there is death in the pot. And therefore the Greek Poet spoke wittily, that if the headache were to be before the wine; men would be sober: if those sad consequences which oftentimes follow beastly distempers, were to be endured before hand; people would not be drunk. And if those most filthy and loathsome diseases, the just consequence of incontinency, were to be suffered before these acts of filthiness were committed, people would be chast: ye hear what oftentimes befalls those two brethren, as one of the Ancients calls them drunkenness, & Lust, saying, Nunqua● ego ebrium putavi castum, drunkenness and chastity being incompatible: ye hear how it's often with these two sworn servants of the devil, whereas the sober, chaste, temperate man who desires to possess his vessel in holiness at the Apostle speaks 1 Thes 4. 4. to glorify God in his life, feels, knows none of those things.  
You may help me with your meditations herein; for the like may be said of many other worker of darkness, which the devil imploies his servants in, serving divert lusts as the Apostle speaks Tit. 3. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, being as slaves to lusts engaging them to every sin; one lust drawing a wretched sinner into one sinful course, others ha●ing and pulling him into other evil ways, making poor wretches thus miserably distracted and seduced, as it is Jer. 9 5. to weary themselves to commit iniquity, or to moil and toil to go to hell. How have many miserable people been content, merely led by the instigation of the devil, and inflamed by him? the devil who is most tyrannical, where he is most obeyed, to submit unto commands that have been most heavy, hateful, yea most unnatural, as those who caused their sons and Daughters to pass through the fire to Molach Levit. 20. 3. I could abundantly enlarge, I'll only add this, that if Satan have had such power to persuade poor, misled, seduced creatures to submit themselves unto such unreasonable imposi●ions, n●● thinks every one who hath not quite lost himself should be more readily induced to yield a most cheerful obedience unto God his most holy, righteous, equal, just commands whose commandments are not grievous 1 John 5. 3. To put their necks under that yoke which rebellious spirits here in my text throw off, because his yoke is easy, his burden is light, Mat. 11. 30.  
And that thy heart may not be hardened, that thou Mayest not be quite undone by the deceitfulness of sin, observe but this one rule when ever thou art tempted unto any thing that is evil, to view the tentation on both sides, to take notice as well of the certain bitterness, as of the apparent sweet that is in sin, which sin is fitly resembled by those Locusts mentioned in the 9 C. of the Rev. who had the faces of men, and the hair of women, but to these, they had the teeth of Lions, and the tails of Scorpions, and there were stings in those tails. The devil, when he tempts a man unto any thing that is evil, presents nothing unto the sight of man, but what may please, content his corrupted nature, those most fearful and sad consequences of sin, as death, hell, judgement, and everlasting separation from the presence of God, the devil keeps out of sight, that the misery of a wretched sinner may not be known till it be felt, not felt till it cannot be possibly avoided.  
And to conclude this point: Let all be exhorted, who wilfully rebel against the just commands of God, to read their sins acted in the examples, and smitten too, upon the backs of others. How was it with Ahab who cast off God, and joined himself to Idols, as the Prophet Hosea phraseth it? Hos. 4. 17. 'tis said of him, 1. Kin 21. 20. That he sold himself to work wickedness in the sight of the Lord, but afterward he lives to rue, to repent his bargain. No sooner had Pharaoh asked that bold blasphemous question, Who is the Lord that I should obey his voice, to let Israel go? Ex. 5. 2. but presently the frogs, the lic●, the flies, the caterpillars, which the Prophet calls God's great Army, Joel 2. 25. rise up in arms to tell him, and these poor, weak, despreable creatures, will not give proud Pharaoh over, till they have humbled him, and magnified their Maker. Pharaoh and all Egypt might heerese●, how weak they were, and what in impotent power they served, when they could neither resene themselves, nor yet be delivered from the incursions of frogs, lice, and flies. There is a very memorable story, which I dare affirm for truth, that many years since, I brought from the Eastern India, where I lived at the Court of the Great mogul, for more than two years. The story is this: There was a great Cavalier and Nobleman of that Court, that was much in credit with that King; and that he might keep that favour, esteemed it, the highest point of Religion to flatter the King, which made him a great neglecter and contemner of God. Upon a time this wretched man sitting in dalliance with one of his women, she plucked an hair from his breast, his nipple, in wantonness, I conceive without the least thought of doing him hurt; the little wound, that small and unexpected instrument of death made, presently began to foster, and in short time after, become a Cancer incurable. When the poor wretch saw that he must needs die, he uttered these words, which are very well worth the recording and remembering: Who would not have thought, (Said he) but that I, who was bred a Soldier, should have died in the face of mine enemy, either by a sword, or a lance, or an arrow, or a bullet, or the like instrument of death, but now too late I am forced to confess, that there is a great God above, whose Majesty I have ever despised, who needs no bigger a Lance, than an hair to kill an Atheist.  
Oh, let us further collect out of those many menaces and threatenings denounced against this sin in the book of God, what their end is like to be, that obey not the truth, but obey unrighteousness, that obey not the Gospel of God. And what in conclusion this sin is like to cost, and when we have cast up our whole reckoning, we may borrow those words to put at the foot of our account, which Abner spoke to Joab, 2. Sam. 2. 26. bitterness in the end.  
And lastly, let the resisters of lawful authority, that will not submit unto Gods deputed lawful substitutes here on earth, read the story of Corah and his Company, Iud. 16. swallowed up quick by the earth: the earth opening its mouth wide against them, that had so opened their mouths wide against Moses. And let them look over the story of Zimri, 1. Kin. 16. who slew the King his master, and then sat upon his Throne; but he enjoyed his so ill-purchased honour but a little while. The triumphing of the wicked, saith Job, is short, Iob. 20. 5. So this wretched man found it: for when he had reigned not seven years, nor seven months, nor seven weeks, but seven days: as in the Roman story there is mention made of one Caninius, who when after much ado hoe had obtained the Consulship, he then enjoyed it but seven hours: So when this wicked Zimri had reigned but seven days, he set on fire his usurped Palace, and burnt himself in the flame. And look upon Absalon, who rose up against the King his father, against the loins from which he fell, and see how he sped afterward, 2. Sam. 18. And look upon Achitophel who was guilty of the same crime, and see what became of him, 2. Sam. 17. In one word, let me remember all (who cast off subjection, who do their utmost endeavour to break or throw off those bands and cords here,) of everlasting chains under darkness, which will hamper them to purpose hereafter. Yet notwithstanding this, and much more that might be added, to this purpose;  
Obs. 4. Wicked men animate and hearten and stir up one another to cast off subjection. Let us break their bonds asunder, and cast away their cords from us.  
In that wicked carriage of the sons of Jacob towards their brother Joseph, you may clearly see this truth. In the 37. of Genesis, Joseph dreams, and tells those his night-visions unto his brethren: they interpret them and say, v. 8. Shalt thou indeed reign over us? shalt thou have dominion over us? Thou one of the youngest sons of our father? Shalt thou? and for this they hated him, saith the Text. Joseph went forth to seek brethren, in the 14●●. but he found murderers: for as soon as ever they perceive him coming towards them, they say one to another, v. 19 Behold this dreamer cometh, come now, let us stay him. So soon as ever they see their brother; all their eyes, and tongues, and hearts, and hands are against him, and they presently forget themselves, not only to be brethren, but men; for they take their brother, and they cast him into an uncomfortable pit (as if they meant to bury him alive) and then sit down to eat bread, v. 25. with the lamentations of their brother in their ears, nor once remembering by their own hunger, what it was for their brother (as he might have done) to famish for want of food. And what was the reason of this their most unnatural, and more than brutish carriage towards their brother? you had it before, their great fear of being afterward in subjection to him.  
Thus the Philistines animate, and hearten and encourage one another, 1. Sam. 4. 9 saying, be strong and quit yourselves like men, o ye Philistines, that ye be not servants unto the Hebrews.  
The Scriptures are full of expressions to this purpose, so that if we needed further testimony for the confirming of so clear a truth; I could invite you to look into the 83. Psalm, from the beginning of the 2. to the 9 verse, where you shall find a number of people of such unruly spirits, as this observation in my Text takes notice of, consulting with, or consent, or with one heart, leaguing themselves together, and making confederacies, a● Edom, and the Ishmaelites, Moab and the Hagarens, Gebal, and Ammon, and Amalek, the Philistines, with the inhabitants of Tyre, &c. But what to do? To take crafty counsel against the people of God, to consult against his hidden ones, v. 3. And who are these hidden ones? God's dear children, whom God hides and will protect. He hides them as men hide Jewels, and other precious things, keeping them in the safest places where they may be secured. But, however, first they consult together against them, and then they speak out their thoughts, v. 4. saying. Come let us cut them off from being a Nation. And certainly, there were no living for any good man in the world, if the devil and his cursed instruments, could do but half so much mischief as they would. God holds forth his people as lights to the world; these wicked ones in stead of walking by their light, do their uttermost to extinguish it. God sets them forth as examples to the world, by which these men might learn to order their conversation right: But they are so far from being guided, governed, ruled by them, that they had rather deny them their being, then make them their example. Come say they, let us cut them off: Esteeming them unworthy of any place in the world, for whose sake the world was first made, and for whose sake it hath been ever since continued; for were it not for those few Righteous, that are intermingled with these many wicked on the earth, the world could not stand. All wicked and ungodly men in the world owing their lives, their liberties, all the good things they do enjoy here, unto these few, whom they scorn, oppose, and persecute.  
Now what may be the reason why tumultuous, heady-minded mem, do thus combine and animate one another in a spirit of opposition, to cast off subjection?  
Reason 1. First, because all wicked rebellious spirits are led by the same evil principal, to cast off obedience, and therefore keep and flock together, as beasts of the same herd, or, as birds of the same feather do: And they act together likewise, like companions in mischief, and brethren in evil. And therefore the Prophet Michah compares them to Briars, Mich. 1. 4. and the Prophet Nahum to Thornes, Nah. 1. 10. folded and clasped, and twisted, and interwoven one within another, to do mischief. Hence that monstrously wicked Abimelech, who knew not how to obey as he ought to have done: and therefore drew the blood of seventy of his Brethren to make way for his usurped government, is compared to a Bramble, Jud 9 14. A right Bramble he was indeed, who grew in the base hedge-row of a concubine: A Bramble that scratched and drew blood to purpose.  
Reason 2. Secondly, because all wicked men who throw off subjection are guided by the same spirit, the spirit of the devil, who rules, saith the Apostle, in the children of disobedience, Eph. 2. 2. And ever since the devil and wicked men received their doom, to be chained for ever hereafter under darkness; they cannot endure to think of Bands or Cords, or any other thing beside, that may restrain them.  
use. Now to make use of this; and first let me tell you for Instruction, from that which springs from the bitter root of stubborness, disobedience, and refractoriness in this Text; this honey, this sweet, may be extracted. As, if it be so that wicked men can thus animate, and hearten, and encourage one another in the ways of evil; every one here assembled may now prevent me & say, that what we have hence observed infers and enforceth upon us a lesson for our imitation▪ to follow those we have named, in their diligence, & eagerness, & joint consent in acting; as to leave them in the evil and obliquity of their actions, to be as active in good, as they are in evil. To instance in some particulars: How many Separatists go on violently, in an unwarrantable course, as Cyprian wrote to Cornelius of five Schismatickes that had taken shipping, and sailed to Rome, with their mart of lies, as if the Lord of heaven, who rideth upon the Cherubims, could not overtake them. What stone do these leave unturned, what thing do they leave unattempted? per mare, per terras, per saxa, per ignes: as Christ spoke of the Pharisees, Mat. 23. 15. Compassing sea and land to make proselytes, or some of their own profession. The Idolaters at Ephesus, as if they had been the sons of Noise and Tumults, cry up their baggage Diana, for the space of two hours together, Act. 19 Great is Diana of the Ephesians, quasi vocibus cultum ejus reparaturi, as Chrysostom on that place: as if they meant with their loud outcries, to hold up her honour, and to blow up all opposition against her with her very breath.  
And thus the Idolatrous priests of Baal cried long from morning till noon, and loud too, saying Oh Baal help as 1 Ki. 18. And the inhabitants of Samaria feared, and mourned, and made much ado for their Idol. Likewise Hoses 10. 5. To the like purpose Micah complains Judg. 18. 24. ye have stolen away my Gods; and what have I more? Or what have I more to lose? Let me tell you in a word by the way, that these were proper Gods to rely on, that could not secure themselves. O excellent●m insaniam! as Chrysostom observes upon this passage, were thy Gods such ones that a man might steal them? O notable folly! To rely upon such helps, God's per Antiphras●●, for the workman made them and therefore they are not God, Hoses 8. 6. for if the fire spare them, rust, or rottenness, or time will consume them. But the moral of Micah his speech is good, for the loss of God is the loss of all things, who never forsakes us till he be first forsaken by us; so the enjoying of a sweet communion with God, is the enjoyment of every good thing beside, but this by the way. The Prophet David makes mention of some that hasten after another God Psal. 16. 4. Festinant they hasten with speed, or as Tremelius and Junius read it from the original, Dotant, they endow them with gifts, or they give a dowry to them, there is nothing so costly which they will not bestow, which they will not willingly cast away upon their Idols, which caused the Israelites being tainted with this sin, to strip their Wives, & sons and Daughters of their earrings to make a molten Image, Exod. 32. they think nothing too much, too hard to do, to endure for them, and therefore they did not stick to sacrifice their Children unto them: what tedious pilgrimages do some Papists trudge barefoot, and how do they afflict their bodies with whippings, watchings, fastings? And I have observed this among Heathens that they impose many sharp and voluntary penances upon themselves, far above all those: the Romanists boast of as some of them will put massy fetters of iron upon their legs, and then as fast as they are able, go hundreds of miles barefoot, upon the ground (very hot and parching in those Climes) to visit the Sepulchers of their deluding Saints. Others will voluntarily fast till nature be almost quite decayed, & there be some who sequester themselves from the world, and live remote upon the tops of Hills, the residue of their lives, sometimes many years: after which retirement, they never suffer the razor to come again upon their heads, and they let their nails grow like birds claws, as it is written of Nabuchadnezzar, when he was driven from the society of men, Dan. 4. 33. and further these Votaries being thus retired will starve rather than stir from their Cells, and therefore they are relieved by some that live nearest to them. Thousands there be in those parts that will rather chose to die like the Mother and her seven Sons mentioned in the 2 Mac. and 7. Chap. then eat or drink any thing their Law forbids them: Such meat and drink as their Law allows them, they take only to satisfy nature, not appetite; hating gluttony, and esteeming drunkenness, as indeed it is, a second madness, and therefore use but one word in their language for a drunkard and a madman. The Mahometans, what occasion soever they have either by pleasure or profit to divert them, will pray five times every day. And the Pharisee could tell us Lu. 18. 11. that he was no Extortioner, nor unjust person, nor an Adulterer &c.  
Now let us put all this together, and then let us hold up our heads if we can for blushing, and hear our own shame, receive our just reproof, which is the second thing I shall infer from hence.  
2. use of reproof I say when we consider the unity, agreement, accord, that is in wicked men, their teaching, animating, stirring up one another, in whom there is unitar, contra unitatem, conspiracy, agreement in error, in evil; and so little unity, agreement amongst us for truth. How dare we in matters of God, so flag and faint, and dissent as we do, ferventissimi in terrenis, in coelestibus frigidissimi: showing nothing but heat and earnestness in earthly, nothing less? in heavenly things! Shall schismatics, heretics, Pharisees, Papists, Turks, Infidels, Idolaters of all kinds, solicit bad causes with such earnestness; and we, the cause of God, so faintly? They were wont to say of cowards in Rome, that there was nothing Roman in them; and may it not be as fitly applied unto many of us who profess ourselves Christians? There is not that Christianity in us which may bring comfort to us; if there were, we should be more remiss in our own quarrels, more fierce and forward in the cause and quarrel of God. Oh how do a number amongst us even shame the Religion we profess by professing of it! What a sad thing is it to consider, that a Pharisee should be chaste, and a Christian filthy: That an Heathen should be temperate, sober; and a Christian drunken: That a Mahometan should pray five times every day, and he that professeth himself a Christian, scarce voluntarily go to God in prayer, five times in a week, a month, a year: that they who profess themselves Christians should come short of them that come short of Heaven! The morality of millions of Heathens may shame us, their lives condemn ours: The Nations which call not upon the name of God are more righteous than we, who have justified the Jews, and Turks, and Heathens. Our idolatrous and ignorant forefathers shall rise up in judgement and condemn as, for they followed what they knew, but we know the will of God, and follow it not. Considerare pudet quantus ferver quae cura &c. was the complaint sometimes of Jerom that he was ashamed to consider, how solicitous many were in temporal, and how sluggish we in spiritual things: He was ashamed to think, how that so many thousands should drive like Jehu furiously in the ways of evil, Superstition, Error, Idolatry, profaneness, and the like; and we in the ways of God, go a snails pace, like the Egyptians in the sea, when their Chariot wheels were off, Exod. 14. 25. That evil men of all sorts, should have their tonguet bent like bows for lies, as the Prophet speaks Jer. 9 3. and we not valiant for the truth, showing no courage for it, as if we durst not own the cause of God. Dormis tu Petre? Was an heavy check our blessed Saviour gave St. Peter, Mark 14. 37. sleepest thou Peter? Are the high priests consulting? Are the soldiers ●anding themselves? Is the Son of God near his betraying? And sleepest thou, Peter? And, is there an aiming at the head of Authority now, an endeavour by some to lay all even and level? Is there a striking at Religion, in an endeavour after liberty therein? which liberty threatens us, which liberty hath already extremely hurt us; 
— saevior armis,  
Libertas nocuit;—   
Which liberty if it be permitted, continued, will undoubtedly undo us: And shall any disciple of Christ, that hath been taught of him, be now so sleepy, slothful, sluggish, as if the matter in hand concerned him not? Let us not believe that any would be ever contented to die for Christ, that will not speak for him: that they would ever be willing to afford Christ their blood, who will not do so much as lend him their breath.  
Now for a corollary or conclusion. It was an excellent commendation that Quintilian sometime gave of Vespasian the Emperor, that he was patientissimus veri, most patient in hearing truth: Let his commendation be, ours. The life of Preaching is application, and the life of Application, is the applying of truths unto our particular selves. And therefore that we may be now yet more particular, in bringing home the truths we have heard, into our several bosoms:  
First, do rebellious spirits cast off the Yoke? aime at nothing so much as destructive liberty? Let us be exhorted to submit unto it, to yield obedience unto all the holy, equal, righteous, just commands of Almighty God, and say with the Apostle, howsoever they may seem cross and contradictory unto us; that the Law is holy, and the commandment is holy, and just, and good, Rom. 7. 12. And let us write this truth amongst those things we would most remember, that Jesus Christ never was, never will be a Saviour to any, unto whom he is not a Lord. Further, Let us submit ourselves unto every ordinance of man, for the Lord's sake, &c. as before it was urged from that in the 1. Pet. 2. 13.  
Secondly, is there such an unity, an agreeing, a love, a liking amongst many we have named to compass their evil ends; Let us take up here in the first place a further sad, and a very just complaint, of the disunion, misagreement, censoriousness, uncharitableness, rash judging and condemning, that so swells up the breasts of many amongst us, who profess themselves Christians, yet they want charity for them, for whom Christ had blood; who, because we cannot assent unto them in all their misgrounded opinions, therefore they cast us off, away, as filthy rags. Oh love I thou duty and ornament of Christians, thou glory of Saints, thou delight of God, where art thou? how art thou gone? how art thou departed from us? where shall we seek thee? where shall we find thee? Surely in own hearts, or else woe be to us.  
And secondly, though difference in opinion hath so banished love from many amongst us, that they cannot afford us a good word; yet we may not deal with them as they deal with us: but learn to know, that if love be of God, as S. John speaks, 1. Jo. 4. 7. And every one that loveth is borne of God, and knoweth God: so he that loves not, knoweth not God, as it followeth in the next verse. And if love be the fulfilling of the Law, as the Apostle tells us, Ro. 13. 10. If the whole Law be abridged in that duty of love; then the want of love must needs be the violating, the breaking of all the commandments of God.  
Thirdly, let us learn hence, what the Prophet David exhorts us to in a like case, Ps. 109. 28. Though they curse, yet bless we. And though they hate, yet love we. Let us love their persons, and any thing beside we see of God that is lovely in them, whatsoever they may think of us, though we may not, we must not, by any means close with them in their opinions. In all our demeanour towards them, carrying ourselves as Joshua did to Achan, Josh. 7. who retained the affections of a Father, while he was executing the office of a Judge.  
Fourthly, let us be exhorted to make much of that most excellent grace of the spirit, Love: love to God, love to one another. Let's make much of love: for 'tis love which conveys all mercies to us. Let us lay hold on it, as the Patriarchs did apprehend the promises, most elegantly set out by the Apostle, Heb. 11. 13. by a Metaphor of saluting, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} They saluted them, they kissed them, they hugged them, they embraced them. So let us do this grace, that finds such little, such cold entertainment from many, from most. This grace of love, which God himself so liketh, that he calls himself by the name of Love, 1. Ioh. 4. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: Fellow after charity, saith the Apostle, 1. Cor. 4. 1. The original word is very emphatical: for it signifies to pursue, or follow a thing eagerly; it implies in it a singular love to the thing we follow, which makes us take any pains about it; to follow a thing as having it in chase, the Metaphor being taken from Hunters, who will not leave what they pursue, till they have taken it. Thus must we follow after love and charity, that we may Have it, and Harbour it, and Exercise And lastly, let us labour after unity, as first unity and agreement amongst ourselves. Secondly, unity in the profession of the true Religion we profess, as unity in doctrine, and unity in discipline, which would marvellously unite our hearts together. There is but one Lord, one Faith, ox baptism, one God and Father of all, saith the Apostle, Eph. 4. 5. 6. All in unity. And God is the God of order, not the Author of Confusion, 1. Cor. 14. 33. The body of a Church or State is then strongest, when the multitude of believers have but one heart, and one soul amongst them all. As he that observes the carriage of the Primitive Christians, shall find this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which signifies one consent, one heart, one mind, in the 4 first Chapters of the Acts, often applied unto them. Which unity in the truth of Religion, is the firmest band twixt man and man, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the very knot and tie of all communion and consociation. On the contrary, as division of tongues in the eleventh of Genesis, hindered the building up of Babel, then: so division of hearts hinders the settling and building up of the Church now. And as planks and Timbers joined together make a ship, but disjoined, shipwreck: and as connexion of stones and timber make an house; dissipation, a ruin: so, unity and agreement of Christians build up a Church, as dissension pulls it down. And as they say of Bees, that when there is a stir and strife amongst them, it is a sign that their King is about to remove and leave the hive; so strife, schism, dissension in Religion, to the hazard of it, is a sign that God either hath, or is about to leave a people. One of the main scandals the Jews take from the carriage of Christians, is their dissension and disagreeing one with another: which they interpret to proceed from want of unity of truth in the foundation of Christian Religion, by which they are startled and scared from the Gospel. And some Papists have said of us, (and I would there were no truth in it) what one Preacheth in the morning, another contradicts after dinner: and what peace and accord can there be in that house, say they, where the husband is a Calvinist, the wife a Lutheran, the servant an Oecolampadian? &c. And what settlement can we expect, while one is a Brownist, another an Anabaptist, another an Antinomian, another a Seeker? and all these happily under one roof: another an Everything, another a Nothing. What can we look for less than confusion, (as a most grave, learned, orthodox, eminent man, famous in his generation, observed) while we have Doctrine against Doctrine, Prayers against Prayers, Faith against Faith, Religion against Religion? the most fearful consequences of which destructive ways were written in the murders, massacres, tragedies, wastes, sometimes committed in France and both the Germanies: and the reason, the pretence of all that caused those their so great miseries, only that which immediately before we named.  
The Anabaptists in the upper Germany, as Sleidan reports, framed an imagination to themselves, that by the will of God, the Ancient Magistracy must be quite rooted out from the earth. And said (and happily they believed it too) that they had speech with God, who enjoined them to kill all the wicked in the Land, and to constitute a new World consisting only of the innocent: What slaughter and havoc this caused, what profusion of blood betwixt the Nobles and Commons, Germany then felt, and smarted for; and Histories will relate to all Posterity. The precedent whereof may make the World take heed, how they be drawn by fanatical spirits, into these or the like desperate and damnable courses. And if this hath been the fruit of such dangerous destroying ways, let any one be judge that hath not lost his understanding, whether it be fit, for every Subject in a realm, (for if it be granted to some, it would be in justice to deny it unto others) to be privileged in his house; to have a God to himself, a Priest to himself, a worship to himself, as Micah had in Mount Ephraim, and whether it be fit for people to preach and believe, and obey and pray, as themselves please.  
But what may be done in this case, may some one say? The minds of private men are as free as Emperors, every one is a King in his own house as Telemachus said; And nothing is so voluntary as Religion: ye may shift the bodies of men from place to place, but ye cannot change their minds, advice may do more than threatning, and faith cometh rather by persuasion, than compulsion; I answer, first we must speak to the conscience by good counsel, by fair means, by forcible-convincing arguments; But if the ear of conscience be stopped up against us, if persuasions prove unprofitable, if exhortations, convicting arguments carried on in love and mercy will not serve the turn; we must then speak to the ear of the body, to their Inheritance, to their Liberty. Let the body tell the conscience I am afflicted, the Inheritance I am diminished, Liberty I am restrained for thy sake, I tell ye, that these have been arguments, which have done much good; as Austin affirms of the Donatists, and Circum●ellions in Africa, that being terrified by pains, they began to enter into consideration with themselves, whether they suffered for conscience, or for obstinacy. But it may be again objected that some have not been bettered hereby, he answers this objection, Ideo negligenda est medicina, quia nonnullorum est insanabilis pestilentia? Shall we therefore reject physic, because the sickness of some is incurable? I confess that a man should not suffer for a mere default in his understanding, but if the fault be in his will, it altars the case, and without doubt a number even now among us mistake their will for their conscience, which may easily be done, for they lodge both in the same soul, & therefore they may be easily taken one for the other: Now as the rectified good will of man must not be without fruit: So the stubborn depraved will of man must not scape without punishment, the voluntary default of a man's will being the just cause of all his suffering, Clavis sapientiae frequens interrogatio questioning is the Key of knowledge, he that never asks, cannot attain to knowledge, and he that ever asks shall never receive satisfaction. When people are become such sceptics, that they will question every thing, and receive satisfaction in nothing; doubt whether the Sun have light, or the fire heat, or the like doubts in other things, which should not be questioned, such must be regulated. Tertullian is of the same mind with Austin, that it is meet that heretics and schismatics too, should be compelled to do their duties, if they will not be persuaded to do them. I say compelled, if allurements and persuasions will not serve the turn, they must not always be entreated, he that hath a frenzy must be bound; He that hath a Lethargy must be pricked up; And they which strengthen themselves in error or schism, & diffuse them amongst others, to the prejudice of Church or State, must be violently pulled out of them. Undoubtedly the sword was never appointed, for Authority, only to make a show before it, and therefore that Magistrate is worthy to be disarmed, who bears the sword in vain. And the keys were never left unto the Church, to be worn as golden keys for honour, or ornament, or to be kept in the pocket, but to let in some, and to lockout others as occasion is offered. These things command and teach saith the Apostle to Timothy 1 Tim. 4. 11. In the beginning of that Chapter, there is mention made of some that in the latter times should depart from the faith giving heed to seducing spirits, speaking lies in hypocrisy. Now that which was contrary to this the Apostle must command and teach; Command {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the very self same word that is used Acts 5. 40. which the captains, and Officers, and High-preists used, when they commanded the Apostles they should not speak any more in the name of Jesus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they commanded them, it is a word of authority which Judges use upon the Bench, for men to harken, or not to harken to, at their peril. So St. Jude speaks of some that did separate themselves, not having the spirit, Jude v. 19 and such must be saved with fear {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} save them by fear, discipline, censures, for so I conceive that place is properly interpreted, for fear is there opposed to compassion, of some have compassion v 22. putting a difference twixt them that err of weakness, or unavoidable ignorance, and them that do it out of wilfulness, and perverseness, the first must be dealt more gently withal, others must be more roughly handled. Saved by fear v. 23. pulling them as a brand out of the fire, wherein otherwise they would be unavoidably consumed.  
I beseech you let me not be mistaken, in that I have now delivered, insector vitia, non homines: I know it is a very great act of injustice, to be angry at the offender and not at the offence, I assure you therefore 'tis men's faults not their persons which here stirs me up to make complaints. I shall ever desire to be most tender of those in whom I can discern any impressions of God. And I know it had been better for me that I had never been, then that I should live, to condemn the generation of the righteous. And for my part, my witnesses are in Heaven and in my own breast, that so far as I can know my heart, I do not wish to live a minute longer, than I shall unfeignedly desire to honour those that truly honour God. And ever since it hath pleased God to reveal himself in any measure to me; I could love Religion in russet, in rags, as well as in the gayest dress: And shall labour, by God's grace, while I live, to give most respect, where I find most goodness. But when the error of Religion turns men's brains, and so makes them to fight against the truth of it; I cannot choose but complain: I know that zeal is good, excellent good, and hath its due deserved commendation both of God and man, and cursed be they that goes about to extinguish that holy fire, that zeal which is well grounded, well ordered; grounded upon knowledge, and carried on with discretion. But I know that there is as much difference twixt zeal, and zeal, as there is betwixt Religion, and Superstition, and therefore to be carried on violently either by a misgrounded or a misgoverned zeal, may be cursus celerrimus, but praeter viam, a swift violent motion, but quite out of the way.  
Fourthly, are those rebellious spirits we have named so resolved in their ways, that they leave no means unattempted to bring their devices to pass (as before we observed;) O let us now labour to be as wise, as active in our generation as they can be in theirs. And Oh that we had been so, Oh that we would be so. 'twas Jehu's question 2 Ki. 9 32. who is on my side who? It may be now the Lords; When the mouth of wickedness is opened so wide, when the mists of error thicken so much; and when the wings of schism spread so far over us; and there is not that endeavour which ought to be, which might be, to dispel those mists, to clip those wings, and to stop that mouth: qui non vetat peccare cum possit, jubet, we are guilty of every sin, which we might, and do not prevent. If we had wrought wisely, as we might, as we should have done; we should have dealt with schisms and Divisions while they were growing on us, (which, because we did not, have done us already such apparent mischief) as wise men do with Snakes, Vipers, venomous creatures, they stay not till they have stung or bit them, but they crush and kill them beforehand, that they may neither bite nor sting. It is a sad thing to dally and fool with dangers, especially those which are spiritual, till by our connivance they strike through the life of our Religion. It was therefore very good counsel which Demosthenes sometimes gave unto the Athenians that they should not expect till evil came, but prevent it: we should be wary before the wound, and meet with diseases that we would not have take hold on us: Be apprehensive beforehand of danger, taking all evils that they may not much hurt us, at the very first bound, that our providence in this case may prevent our too late Repentance. ye know how that it is much easier to quench a firebrand than a great fire; and to put out a great fire on the hearth, then that which is far less in the top of a chimney. And the Lord rouse us up out of that spirit of slumber into which we are fallen, that we may not be like the smith's dog, whom neither the hammers above him, nor the sparks of fire falling round about him, can awake. And  
Lastly, let us all resolve to be as active for God as any other in the world can be against him. They say in Philosophy, that the foundation of natural life is feeling; so no feeling, no life; and so the want of spiritual feeling argues a want of spiritual life: in which respect that may be applied unto many, what St. Paul speaks of the wanton widow mentioned 1 Tim. 5. 6. that they are dead while they live; being so unapprehensive, so un-affected, so insensible of what may trench upon God and his cause. 'tis an observation in nature that the more quick and nimble the sense of feeling is in a man, the better is his natural constitution: So our tenderness, our sensibleness of God's honour or dishonour, above all other things, express the goodness of our spiritual temper. And doubtless it is now high time for all that fear the Lord, to speak often one to another as they did Mal. 3. 16. To stir up one another unto a godly jealousy, over God's whole cause, his worship, his Church, his Children.  
It was a brave resolution of Tully when he was Consul of Rome, which he uttered in his first Oration against Catiline, Intelliges me acrius vigilare ad salutem, quàm te ad pernici●us Reipublicae. Thou shalt know that I will be more wakeful for the safety, than thou canst be, for the destruction of the Commonwealth: So should every member of the Church, especially those whose places make them more public, resolve, to be more vigilant for the settling, flourishing, enlargement of the Church, than others can be malicious for the ruin thereof.  
'tis an high commendation that Moses gives to Levi Deut. 33. 9 who said of his Father, and Mother I have not seen them, neither did he acknowledge his Brethren nor his Children; his nearest natural relations giving place to his spiritual, and so should ours: And as that was the ground of his; so will it be a ground likewise of our highest commendation. ubi de Religione, ibi quoque de vita agitur, as Philo Judaeus excellently spoke, our very lives (I and our souls too) hold upon our Religion, and therefore we must act for Religion, for that which concerns God's Glory, the Churches and our own eternal good, as we would act for life: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is a word used in the 13 of Luke the 24. which hath very much in it, for it implies thus much, that when we deal either with God, or for God, we must strive as wrestlers do for mastery, or, as combatants do for victory, or else, as a man strives and struggles for life, having the pangs of death upon him: Pro aris & focis was the ancient proverb; First for God's rights, and after, for our own. And therefore it is very well observed of Aeneas, how that though he were eminently renowned for his dear respects to his Father; yet when the City of Troy was sacked wherein he then was, he first rescued, and exported {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. First his Gods, and then his Father. The moral, the Lesson taught from which story is exceeding good: That we must first, foremost with the neglect of every thing beside, appear for God. To which Purpose, the carriage of Moses is most observable, a very meek man, above all the men that were upon the face of the earth, for the spirit of God gives him that testimony, Numb. 12. 3. which made him not to regard, in not taking notice of, but trampling as it were upon all injuries done unto himself, as if they had not been done, as you may observe Exod. 17. and in other places, yet when God was dishonoured; he showed himself to be a man of another spirit, in vindicating His cause, as you may read at large in the 32. of Exod. And thus our blessed Saviour (of whom Moses was a type) how most contemptuously was he used while he was upon earth; as we read in his story: and, how willingly did he give his cheek to the smiters, and his back to the scourges; and when he was most shamefully reviled, he held his hands, yea and he held his tongue too, for he reviled not again, 1 Pet. 2 23. But, when he saw the Temple dedicated to the honour of his Father, profaned; he lays about him, in overthrowing the tables of the money-changers, in casting them out that bought and sold there, nay whipping and scourging all out thence Joh. 2. 15. Of which carriage of our blessed Saviour, all the Evangelists take special notice. O now let us look upon their examples, and get this instruction from them, to be very forward in the cause of God. And let every one of us who desire the happiness of the Church and State wherein we live; Labour to act wisely, religiously and boldly in our proper spheres, whether we be Magistrates, Ministers or People, let's resolve by God his assistance against all sins, which, if we take not heed, will undoubtedly destroy us: And against all schisms too, that may, if we be not wary, unavoidably undo us: and against every evil beside that may hinder either our present, or our future happiness; To pray them down; To preach them down; To smite them down, And to live them down. I could abundantly enlarge, but I am in a Sermon, not in a treatise: And therefore that I may not be farther injurious to your Patience, I will abruptly break off as in the midst of a sentence.  
FINIS.