Whether it be Paul or Apollo or Cephas or life or death Death what is death Afflictions are called death In death oft that is afflictions they are but little deathes and one great death ends all the greatest death is a priviledge your afflictions and povertie and reproaches will be a priviledge How is that You have it in Ro. 8. They all work for good to them that love God For your good here and your glory hereafter for faith the Apostle 2 Cor. 4. These light afflictions that are but for a moment they work for us an exceeding exceeding weight of glory The English word cannot expresse it compare it with Rom. 8. The afflictions that wee suffer are not worthy to be compared with the glory which shall be revealed The Spirit of glory riseth on you The Lord doth you good by it for the present and it works for a Crowne of glory hereafter For this is a true saying if we suffer with Christ we shall reigne with him Therefore though the Gospel bring sufferings with it yet take them as the Gospel expresseth them they are sweet and good tidings they are priviledges to you and will turne for your good here and your glory hereafter 2. They are moderated The Gospel moreover tells you for your fuller satisfaction that the Lord will lay no more upon you than you are able to beare And he will be in the affliction with you in the fire and in the water the Lord Jesus will be with you there and in due time he will make you a way to get out Beloved put all together that the Gospel speakes of afflictions and sufferings construe them together you shall see that there is nothing in all that but glad tidings and good newes I but saith another the Gospel if it be Gospel that we use to heare from our Ministers it is not good newes Object for our Ministers preach against Drunkards The Gospel requires men to forsake sin and Swearers and Whoremongers and when I sweare the Minister saith I shall never goe to Heaven And he saith the Gospel will have a man forsake his sins and repent and the like this is not good newes it is good newes that God will save me but it is not good newes that I must leave my sins and all my wayes of pleasure that I am in It is good newes that the Gospel will have me saved but it is not good newes that the Gospel will have me a Puritan and be purified and purged from my sins Concerning that it is very true that though the Gospel speak not properly against drunkards Answ and whoremongers and Swearers yet the Gospel saith that drunkards must leave their drunkennesse and Swearers must leave their swearing and the Gospel calls every man to repentance from every sin yet notwithstanding that it is no bad newes First take Christs Argument Mat. 5. Doth thy right eye offend thee pul it out and cast it from thee 1. Leaving of sin profitable doth thy right hand offend thee cut it off and cast it from thee That is as some interpret it there are some sins that are as pleasant as the right eye as profitable as the right hand and thou wer 't better to cut them off why so It is better to goe to heaven with one eye than with two eyes to go to hell and it is better to goe to heaven with one hand than with two to goe to hell Is it not good tidings when a man is taught to make a good bargaine is' t not good tidings when the Gospel tells a man he must throw away his sinnes and it is better to crosse himself a little in his lusts and goe to heaven than to goe lusts and soul and body and all to hell Is it not good newes when a mans house is on fire if one come and shew him how to save a peice It is better than to have all burned Now the Gospel teacheth you to leave sin and it is good newes Why I will tel you because when the Gospel bids thee leave sin it puts in thee a new nature that is contrarie to sin to hate it more than hell and the Devill himself and then if God bid thee leave thy sins The Gospel teacheth to hate sinne it is the best newes in the world as for instance there are many men and weomen I believe here that if the Lord should say to them as he did to Solomon I will give thee whatsoever thou wouldest have in heaven or earth there are some in this place that would say O Lord I would leave my pride I would have a humble heart and a heart that should not love worldly things and a heart that should not be froward and waspish If the Gospel should leave the heart as the Law did and bid you throw away your sinnes and give no strength to doe it it were bad newes but if the Gospel give you a new nature to hate sin and when it bids you leave it gives you power to take it away it is sweet and pleasant newes Another objection that others may make is Object The Gospel requireth dutie that the Gospel brings tidings that when we receive Christ as wee must leave sin so we must set on the doing of good I must not be my owne Master as the Minister saith one while I must fast and another while I must pray and teach my Children and my Familie and this is a hard task an endlesse work I cannot beare it to pray every morning and evening c. I answer Answ 1 Not on paine of damnation this is good newes Why because in the first place when the Gospel tells you any such thing the Gospel doth not bid you doe them or else you shall be damned as the Law did but the Gospel saith thus thou poore drunkard or thou proud woman here is a gracious God that hath loved thee and out of love hath sent Jesus Christ to die for thee and hath appointed his Ministers to make it known to thee and here is everlasting redemption and salvation by him only because thou art a sinner there is no other reason in the world now thou art safe free from damnation and hell feare not that that is gone Christ hath died to reconcile thee to God and Christ hath loved thee therefore obey him if not thou shalt not be damned that is done away alreadie Indeed the Law saith thou shalt be damned for not doing it but saith Christ in the Gospel I have died and have forgiven thee thy sins and if thou wilt be a Villane not respect my Father that hath loved thee and I that have died for thee so it is but if thou wilt obey me thou shalt be a good childe Thus the Gospel speaks now there is no bad newes for me to heare of my dutie to heare that the Lord Jesus Christ commands me when I see my salvation sure I worke not for
in the old Testament All things are LAWFULL Lawfull what is that Lawfull what it is A thing is lawfull when in it self it is neither commanded nor forbidden in the word of God when it is not determined by the will of God whether we shall doe it or not doe it that is lawfull so when he saith all things are lawfull he meanes that there are abundance of things left in the new Testament that are neither commanded nor forbidden by the Lord. Misunderstand me not Sin in doing of lawful things you sin when you doe unexpedient things and then you are readie to say is it not lawfull no though the thing in particular be not unlawfull yet you sin in that you cross a generall rule that is those things that are lawfull yet you are not to doe them in extreames As for instāce you may marry yet you may sin in marrying not that you cross a particular cōmand for it is lawfull to marrie but you crosse a generall rule and so you sin BUT all things are not expedient BUT that is when I say all things are lawfull you think you have all libertie by that but hold all things are not expedient Though it be lawfull yet look not only to that but see that it be expedient and so if you look to the rule of expediency you will walke a hundred times stricter than men that only looke what is lawfull and what is not ALL THINGS That is divers things are not expedient ARE NOT That is they are not so altogether alwayes in all places to all persons all things in all places at all times and in all circumstances are not expedient for all persons for there is nothing almost but in some places and at some times Expedient what and for some persons are expedient E XPEDIENT What is that It doth not edifie it doth not beseeme the profession of Jesus Christ it is not lovely it is not venerable it is not true it is not honourable it doth not edifie the brethren it doth not win sinners it doth not adorne the Gospel it doth not become our profession When he saith all things are not expedient it is as if he had said there are abundance of things that are lawfull that doe not honour God that do not win sinners and build up the Saints So now you understand the words All things are lawfull for me but all things are not expedient There are three Lessons that I meane to observe from these words and which if the Lord will I intend to open to you First you may learne this that The Saints under the new Testament they are not so strictly bound in point of LAWFULNES as the Saints were in the old Testament The Second is this that The Saints under the new Testament are as strictly or rather more strictly bound in point of expediency than they were in the time of the old Testament For you shall seldom read of expediency in the old Testament but if a thing were lawfull for the generallity they might doe it Thirdly you may learne this Lesson that If a Christian will walk honourably and spiritually as becometh the Gospel he must not onely so much eye what is LAWFULL as what is EXPEDIENT These three things are taught here as I apprehend in the words And of these let me this day only open a little of the former for you must take them together you must not without wrong to your owne soules and dishonour to God take one Doctrine and not all but heare all and without prejudice compare all and weigh and try them The first Observation Doct. 1 That S t s in the New-Testament are not so strictly bound in point of lawfulnes as in the Old or Doctrine is that The Saints in the new Testament in point of LAVVFULNES are not so strictly bound as the Saints were in the old Testament That is many things in the new Testament are lawful for the Saints to doe that were not lawfull in the old Testament or there is a greater latitude there is more space for a Christian for a believer in his walking and conversation in the new Testament than there was in the old Beloved There is some truth in this that you may apprehend presently for goe no further than these very questions that were here asked It seemeth that in the old Testament all these things were not lawfull it was not lawfull for them to eat all kind of flesh no flesh that was defiled that was offered to Idols it was not lawfull to eat swines flesh and divers other things Now all things are lawfull every creature of God is good If they had unbelieving wives strange wives Ezra 9. Nehem. 9. It was not lawfull to keep them they must drive them away and their children but now it is lawfull for a man that hath an unbelieving wife to remaine with her I say there is somewhat that you presently see that the Saints in the new Testament in point of lawfulnes are not so strictly and absolutely bound up as they were in the Old I will give you a few Scriptures before I come to open it further Mat. 11. ult Come unto me all ye that labour and are heavy laden and I will give you rest take my yoke on you for my yoke is easie and my burthen is light If you will give me leave to tell you my thoughts upon these words I conceive that the meaning of it is this that Christ Jesus saw poore people trudging in the way to Heaven as they thought and every one thought to be saved in his own way and labour as the Papists that do abundance of good works by their own righteousnesse they will be saved And there the poore Jews were under a yoke that they nor their fathers could beare And by fasting and prayer they did strive and struggle and all in vaine Now saith Christ Come unto me all ye that are weary heavy laden Now I say with submission I think the meaning is not as we usually take it come to me all yee that are laden with sin and receive salvation though that be true but yee that wearie your selves with the yoke and burthen of your own righteousnesse Christs yoke what and labouring to fulfill the law Come unto me yee that are wearie and heavy laden and I will give you rest How is that I will take away the rough yoke and the heavie burthen that is on you and I will give you an easie yoke as I shall shew anon you shal have now saith Christ an easier and more comfortable way to Heaven than ever you thought of Christ doth not onely pittie poore grosse sinners that are not in the way to Heaven but it pitties him to see men goe in odd wayes to Heaven that labour and goe about the bush and tire themselves in their own waies when there is an easie sweet way that Jesus Christ offers Come unto me for my yoke is easie
as hard as to wash a Blackmore white Now this people being a customed foure thousand yeares to serve God with offerings and sacrifice and Temple and Jerusalem it was not easie to breake them of that custome Therefore the Lord Christ comes and when hee would set up his worship he speaks exceeding fairly of that outward worship because they had fed so long upon it that they doted As we at this day as they would make a curious outward worship as of old they wrung and wrested the Scripture to make it faire and delicate and curious as that that God would have of them But Christs designe being to set up a spirituall kingdome he shewes that as in the old Testament unlesse there were something internall the externall did not please God My soule abhorres your sacrifices c. So in the new Testament much more the Lord doth not regard outward worship at all without the inward and the inward is almost all that God looks after Therefore consider a few places of Scripture Gal. 5.6 There was great question about ceremonies and outward things saith the Apostle Neither circumcision availeth any thing or ununcircumcision but faith that worketh by love For in Christ Jesus saith he that is in the dayes of Christ in the new Testament neither circumcision nor uncircumcision avails Externals to be looked to as for as God hath let them down but faith that worketh by love Talk not of outward things stand not so much upon them not but that the servants of God must look to externals as farre as God hath set them down but talk not so much of them but faith that worketh by love see there be that So in Gal. 6.15 the same words almost For in Christ Jesus neither circumcision availeth any thing or uncircumcision but a new creature In the time of Christ he lookes not whether men be circumcised or uncircumcised but whether they be new creatures So in 2 Cor. 5.17 there are the same words almost The Apostle poynts out unto us how much God in the time of the new Testament regards inward worship Therefore we see in Rom. 14. where there was great controversie concerning the eating of hearbs and the keeping of dayes Paul answers not directly but saith The kingdome of God is not in these things but in righteousnes and peace and ioy in the holy Ghost He would not have them strive about these things but goe to the inward worship see that there be righteousnes and peace and ioy in the holy Ghost so in Heb. 13. when there was clashing about these outward things It is a good thing saith he that the heart be stablished with grace And so in Timothy bodily excercise profitteth little but godlines is profitable for all things Therfore The designe of God being to set up a spirituall kingdome the work of grace in the heart that we might worship him in spirit the lord hath given more libertie and is more sparing in laying downe of externall worship Lastly this is another reason though I could give many more that the Gospell of Iesus Christ was to be preached to all nations they being different in customes in clymates in constitution The Gospel being to bee preached to different nations Christ ties them chiefly to that substance and dispositions Christ tied them in his law for the substance so left the rest to be by the spirit of God in his people to be determined according to the best advantage for the honour of God and the good of his people As for instance it is a hard thing to make a law for all England and for all the Counties and Townes that that should be good for one Countie that is for another and for one Towne that is for another But if a man were to make a law for Spaine and France and Italie and Turkie for all the world that are nations crosse and contrary one to another in their clymate and disposition that law that were good for one Kingdome would destroy another So here when Christ made lawes in the old Testament there was but one nation and a little nation and the Gospel was not to remove from that nation Therefore he comes to particulars but the Gospel now being to be preached to all nations he hath left a latitude for his people that they may apply the Gospel to all countries and nations for the glory of God and the good of his people As for instance Baptisme saith Christ Baptize all nations that is go and use water for their washing for whatever men find in the word I speak not of now go use water for a spirituall end to purge their bodies to signifie the purging of the soule If Christ had tied men to go into Jordan as in that countrie it was so hote they might goe with a great deale of comfort but if Christ had made Baptisme such an Ordinance as that in all Climates and Countries and Regions they must go over head and eares in a River we know in some climates it would have been present death As with us in this climate at some times of the yeare to be put over head and eares in the Thames it would be death at others not Therefore Christ layes down the substance and the end and by the Word of God and sound Preaching he left the rest for the Spirit of God in his people to apply Againe to instance in the Supper of the Lord The Lords Supper The Lord tooke bread and wine and blessed and broke and gave them and the drift of all the busines is to shew the breaking of his body and the shedding of his blood Now he hath bound us that we should break bread and drink wine that may represent the thing but he hath not bound us to bread so properly called or to wine properly so called for there are some countries that have neither bread nor wine but only rootes that they called bread and they have water for their drink Now if Christ had said it must be true bread and true and reall wine that must doe the deed these people could never have the Supper of the Lord Therefore the Gospel being not to be limitted to one countrie but to be spread to many nations Christ hath left a latitude for the conveniency of all nations So you have the Doctrine and the Reasons of it I should come to the Uses but I must leave them for another day ENCOURAGEMENT for sinners to come unto Christ 1 COR. 10.23 ALL things are LAWFULL for me but ALL things are not EXPEDIENT c. HAving opened these words to you the last day I observed these three Doctrines which by the help of God I shall speak of The first was this that There are many things that are lawfull to the Saints now under the new Testament that were not to them under the Old And the second was That of those many things that are lawfull to the Saints now there are but
will teach us his waies and we will walk in his pathes for out of Sion shall goe the Law and the word of the Lord from Jerusalem This is to come to Christ when our eares are open and our hearts are ready to heare and learne whatsoever Jesus Christ shall teach us Therefore when we say to a drunkard or to a carnall man or woman that are in their sinnes as I was come to Christ what doe we meane by that Be not refractorie be not wise in thine owne eyes any more doe not come and heare the Preacher and yet believe as thou list but lay thy soule at the feet of Christ and be willing to receive the instruction that Christ teacheth thee Doe not as children doe with their bread take it and crumble it on the ground to the dogges and eat one bit themselves and throw away another So doe not crumble the word of God to take one bit and throw another bit to thy neighbour and another at thy heeles when thou goest out of doores no but receive all that Christ teacheth thee though it be contrarie to thy corruption and above thy reason yet indeavour to believe it That is one thing Secondly to believe in Christ or to come to Christ 2. To accept life and salvation from him is when thou art willing to accept of and to receive life salvation that Christ offereth Whereas it may be thou now art a naturall man this is thy condition either thou art a sottish creature and doest not think of life and salvation any where thou carest not for life or death but goest on like a beast or if thou doest thou hast a little devotion of thine owne procuring or thou liest desperately in sin either of these is thy condition Therefore now this is to come to Christ looke not what thou art worthy to have but what God is willing to give God is willing to bestow everlasting life freely therefore looke upon the brazen Serpent that is lift up and indeavour to receive and accept of that salvation that is offered by him Thirdly 3. To submit to Christs lawes be willing to submit to the lawes of Christ for Christ calls to thee as a King Therefore in Mat. 11. I believe that is the meaning of the place though there be more in it Come unto me yee that are wearie and heavie laden and I will give you rest for my yoke is easie and my burthen is light What is it to come to Christ When I am willing to come out of other services and to leave other masters I will serve the devill and my lusts no more but I will come under the Standard of Christ Christ hath lift up a Standard expects that every one should submit to his blessed Law Therefore put these things together labour to understand them and remember them and the Lord blesse them to thee that after this day thou maiest not lie sotting in sin but that every one may come to Christ that he may teach you inrich you with life that hee may rule over you and that you may be his subjects for ever There are other Uses of this point that I must leave till the afternoone 1 CORINTHIANS 10.23 All things are lawfull for me but all things are not expedient c. YOu remember that I proposed to you three Doctrines from these words tending I hope to the healing of the divisions that are among the godly The first was That Saints in the new Testament in point of lawfulnes are not so strictly bound as the Saints were under the old Testament This you had proved and opened to you in some measure the last day In the morning we had occasion from this doctrine by the by to call upon poore sinners to come in to Christ because their is such largenes and liberty and spaciousnes in the wayes of Christ The yoke of Christ is so easie Now I shall goe forward to a Use or two more that remaine of this doctrine that wee may proceed to the next In the next place therefore Use 2 Reproofe of two sorts of people we may hence see the errours or mistakes that are in divers Christians among us that doe cause contention we may justly reprove them from this doctrine we may discover them at least I will not use any nick-names it may be you would understand more clearely what I mean if I should But I see the devill gets much advantage by nick-names by calling men Prebyterians and Antinomians and Anabaptists and I know not what therefore I beseech you beware how you use those names though I say not it is unlawfull yet there be mistakes let us call them as gently as we can that are generally among us either On the left hand or On the right Those that erre on the left hand And both are to be reproved from this doctrine On the left hand I mean those that make every thing lawfull and would have no band 1 Those that would make the way wider than Christ hath nor tie as it were they would make the way wider than Christ hath made it they would makea greater latitude than God hath made Now I say these all come to be reproved from this word ALL in the text for I shewed that by the word all is not meant all things in a universallity that I may be any thing I may be a drunkard and be a Christian I may be a swearer and be a Christian I may doe what I list and yet be a Christian but as I said by all things is meant many things those that take it universally will doe nothing Therefore on the left hand I say these doe mistake and of these there be three sorts all godly Christians I hope they are I wish every one to own his share and my selfe where I am guilty There are one sort of people among us you have a name for them but I will not use it that doe apprehend so much beautie and lovelines in spirituall things in grace and the worke of the Spirit in the person and excellencies of Christ and the like that they looke upon the externall manner of Gods worship or government as a smal contemptible thing with a disdainfull eye Beloved I make not men of straw to speak to but I know many godly people that hold so that say it is ridiculous and they care not which way the Church of God be ordered or governed because the Kingdome of God consists in righteousnesse and peace and joy in the holy Ghost And they smile to see contentions between Presbyterians and others and think that these are too mean and too low things for Saints to looke after Give me leave to tell you my thoughts I confesse as I conceive that of all others this is the least error yet it is an error and mistake for though it be true that spirituall things are the maine and other things are but little to be regarded in
the new Testament whether in Doctrine or Discipline in his Worship if I may so speak though improperly or whatsoever he hath not absolutely determined those things I call indifferent And though there be abundance of things that are not so determined that are lawfull for Christians to doe yet alway those things are not expedient and convenient for them to doe And before I proceed farther to open this which is the greatest thing I desire you to take two cautions Cautions First in opening to you this expediency that I am to speak of and the rest I shall make use of many Scriptures that sometimes mingle things simplie evil with things undetermined now take it not as though every thing that I shall name in a text I call things indifferent Secondly doe not conceive by what I have said 2. Nor to weaken things determined or by what I mean to say that I goe about to innervate or to weaken any thing that God hath determined in his word God forbid but my drift is to shew how you should walk in respect of those things be they what they will that God hath not determined but left at liberty So observing that We come to the next thing to shew what is expediency All things are lawfull but all things are not EXPEDIENT That is divers things are lawfull for I speak not properly of the two other things simplie good and simplie evil but of things undetermined and seeing every thing is not expedient What is the meaning of that what is the expediency of things By the word expedient in this text Expediency what I suppose the Lord takes one word that comprehends all those rules that are to order and guide us in our conversations in the use of things that are not absolutely commanded or forbidden It is a large word ALL things are not expedient that is all things are not fit not meet all things are not worthy the Gospel they are not decent they are not comely they do not edifie they are not conveniēt not lovely not veērable not of good report I believe it comprehends all implies all though it signifie some one thing more especially in particular Now because the words are many and it would be tedious to shew all the rules or expressions in Scripture that teach us how to carrie our selves in these things and finding the rules coinsidere and many of the expressions to signifie the same thing Therefore I will reduce all to foure heads or generall rules or expressions that the holy Ghost useth concerning things undeterminea by the Lord in Scripture reduced to 4 heads First I will take expediency in its own native signification and look what light we can get there All things are not expedient The meaning of the word expediency The meaning of the word wee shall see a little by that that follows the Apostle explaines himselfe all things are lawfull but all things edefie not That is that is not expedient that doth not edifie that doth not add any thing to one The word sumpertà signifies gaine or profit or wealth and that in a compound manner it signifies some commoditie that one gets Every thing is not expedient that is it is not profitable it doth not bring gaine it doth not doe good as the Apostle saith after Let no man seek his own but anothers wealth So it is translated in one place profit 1 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall And as one observes it signifies not barely profit but great gaine as Piscator saith when men bring every one a stock of money to make a common bank when one hath one gift another another to make a common bank for the good of the Church it signifies profit in a compound manner Concurrence of things to profit or expediency But I thinke as properly or rather more properly that the word may also signifie the respect of things it signifies not only profit or commoditie but a concurence of things to helpe on that profite as thus A thing is expedient when it brings gaine and commoditie to some person this is expediencie As for instance suppose a Collonell have a command to go to the Army it is lawfull but the question is whether it be expedient now if he have order to goe and not mony or if he have a Commission and money and have not Armes or if he have Armes and not souldiers it is not expedient for him to go here is not a concurrence of all circumstances to a profitable and good action but when all come together as when he hath instructions and order and armes and souldiers and mony when all concur and come in then it is wondrous expedient Neither mistake mee it is not necessarie to make a thing expedient either civell or spirituall circumstances concur as the proverbe is there is no commoditie but there is a discomoditie there is no such busines but some thing may jarr but a busines is said to be expedient when the generallitie when the most or the most materiall things concurre though some bee a way if some meet it may be expedient As if a Captaine have souldiers and monie and armes though hee have not faire weather or want a Coat or such a thing yet it may be expedient for him to goe So in spirituall things a thing that is undetermined is inexpedient when the circumstances are so thwart and crosse that it is like to bring no good but hurt but when the circumstances or most of them meet that it is like to bring profit then it is expedient for alwayes circumstances doe jumpe so to make the busines profitable or gainefull but hurtfull and unprofitable But you will say Quest what gaine or profit is that that you expect an action should bring before a christian be allowed to doe it and to determine on it Beloved Answ it should bring gaine foure wayes as I may so speak Our books translate it well though that be not proper we have not words to expresse it we must not take the word in the proper sense no more than the word wealth in the next verse after the text for the word signifies gaine or profit or commoditie or wealth or advantage c. I say it should bring gaine To God Expedient actions must bring gaine or profit 4 wayes To My brother To Those without To My own soule That action that is lawfull that is undetermined if it doe not profit these foure wayes or either of the foure If it doe not bring advancement to the glory of God or something to the good of my brother or something to win them that are without or something for the setling of the peace of my own conscience it is not for me to doe it never let me talk it is lawfull it is not expedient 1. To advance the glory of God First for the glory of God you shall see 1
charity in spirit in faith in purity That is in these spirituall things So in chap. 6. 11. there was a great deale of stir about outward things what must Timothy doe O man of God flie these things and follow after righteousness godlinesse faith love patience meeknesse That is take up thy soult impoly it in spirituall things and I warrant thee thou shalt not be so studious in making little knots and knicks and lawes 3. Hee relisheth spirituall things Another thing why an excellent Christian cannot be so is because the excellent Christian findes such sweetnes having tasted how good God is in his love in his Sonne there is such sweetnesse in spirituall things that you cannot feed them with such husks Bring a spirituall Saint and tell him here is a Church and Congregation there is none like it in the world they are all Antichristian but this bring him there and there all their prayers and their discourses and sermons it is onely of Churches and Officers and I know not what and they are endlesse upon that and Anti-Christ is Babylon and this is Jerusalem and Sion a spirituall soule cannot feed on this he cannot live there no more than a fish on the shore As Job saith as the mouth judges of tastes so doth the eare of words Wee can give no reason of our tasting why a thing is sweet or soure and so of hearing but there is a secret thing within that cannot savour those external things and husks that feed not the soul and a Saint being a sheep of Christ he knowes his voyce Another reason is this that an excellent Saint hee hath such a good stock or estate within that he cannot but contemplate his enjoying of God He hath stock enough within as much as may be he needs not go abroad so far to those things Whereas on the other side generally those people that take up all their time discourse in those wayes you shall find usually that they are banckrupts The course of backsliders or backsliders they have crakt estates for when men backslid from God and have lost their communion with Christ what then they will make it up in outward things to the utmost even to superarogation As in Isaiah when the people had backslided and revolted they brought abundance of sacrifices God was weary of them he complaines not of the want of them but he saith I will have none of them away with them the kernell of the soule is gone So in Micah 6. those wicked people that did enjoy nothing of God in their soules say they How shall I come before the Lord shall I bring a thousand rams or ten thousand rivers of oyle shal I give the fruit of my body for the sin of my soule O no the Lord will none of them So when soules are broken and banckrupt generally those people for a while keep up a profession in externall knacks Therefore backsliders that run from God and are ashamed to be prophane for a yeare or two they take up an external Religion and make endlesse knacks and will be brave people and by and by down goes that too Usually when the devill drawes people from God hee eates the kernell a yeare or two before and then he knows they will throw away the shell Mot. 5. To look to our principles against suffering times Only one thing more to move you to consider this truth and to endeavour to set your selves this way is this that all of you or most of you I think look on these times especially that are coming as suffering times and you doe well so to doe and it may be there is more reason to looke for it than before it is fafe to make that account and if it prove otherwise it will be the sweeter you make account to suffer many of you it may be on right grounds feare sorer sufferings than foremrly If you mean to suffer consider before hand look to your principles take heed that you suffer not as evil doers that is take heed that you be not brought to the stake to suffer for nicks or conceits or things of your own making for however many of Gods own people have often suffered for such nicks and with comfort it was the mercie of God because they had honest hearts and many times carnall men Scipio and Cato and those suffered valliantly out of a naturall resolution yet you cannot be sure that you shall have comfort in your suffering without it be for the truth of God that God hath laid down Therefore as Jeremy saith in the Lamentations so I say to you Wherefore is the living man sorrowfull man suffers for his sins And what followes let us search and trie our wayes Beloved this is the benefit of affliction nor only to make us search our wayes and to reforme what is amisse in that But to make the wise to search their principles their beliefe and their liberty and their tenets and to hold only that that they are with joy able to lay down their lives for As in a storme when the Sea-men see it comming they search the Ship and see if there be any superfluous goods and they cast it over-board VVhen the Constable comes if there be any stollen goods in the house our with that so if a storme be coming consider here is a nick that I have made will it hold shall I burne for it It will be fearfull when you shall suffer either to relinquish so shame religion or else to suffer for that that you know not whether it is right or wrong therefore search your wayes and your tenets against sufferings come that you make no more lawes than you may be able to die for Lastly to conclude at this time this should move you to consider Mot. 6. It will offend God to make laws where hee hath not or abused liberty how much the Lord will be offended with you and that justly in case when you come to judgment you be found to have either bound your selves where God hath made you free or have used your liberty to his dishonour for both these I drive at God hath given us liberty in the New-Testament a great deale of liberty he hath given us that honour as sonnes hee hath not bound us with little lawes as in the Old Testament he did them as little children Now if we use this liberty to his dishonour and not seek in every thing to advantage our own soules and to further his glory there will be a fearfull reckoning Let mee tell you a word that may seeme strange to some of you That the Lord may be more offended with a Christian for doing an inexpedient thing or for not doing an expedient thing than for forgoing a thing absolutely commanded As thus God oft gives us an absolute command and he sends another dutie in that makes him suspend with the former as I have shewed as a lesse duty is no duty when a greater
to be found there To make it a little plainer by an illustration suppose a Gentleman in the Countrie should have a Son and a servant both faithfull as he judgeth and he should send his servant into Cheap side or some other Market to buy a great deale of meat and spice and suger and cloathes and the like and he should send his sonne with letters to the Parliament with messages to the Committees of State they both goe home they have both done their errand now should that Gentleman say that his sonne was unfaithfull because hee did not bring as much luggage home as the servant No it was the message of the servant to fetch luggage but it was the message of the son to deliver his message So the message of Moses it was luggage to teach them endlesse externall lawes and things but the designe of the Sonne of God his message was to declare the sercret spirituall mysteryes of his Father to the people of God in the New Testament therefore it is no sence much lesse truth to say that Christ was unfaithfull because he hath not as many curious ties in outward things as Moses So I have done with those objection .. Now breifly to end all at this time there are two things remaine First to point out the hindrances that keep us from walking according to this truth And secondly to shew you certaine meanes that may further you in it Hindrances The hindrances are these foure or five The one that you must take heed of engaging your selves with any party in Religion beyond your owne principles 1. Engagement in parties beyond mens principles Religion is already in a faction among some Saints men are readie to cry I am for Paul and I am for Apollo and I am for Cephas Now I would not have you persecute others by no meanes but I would have you love all Saints all that call on the name of the Lord with a pure heart and honour all Saints without faction but take heed of running into any of these partyes whatsoever beyond your owne principle further than you have a cleare light that you can answer comfortably for it at the last day before the Lord. Hence is this running into faction that I beleive there are thousands of men and women that professe themselves now Presbyterians that know not not understand what Presbytery is men scarsly know what they say and yet I am a Presbyterian run into faction So many in that way that you call Independency that out of some motive of truth that they see in it their good neighbours and friends that are of it they run a long in it and what followes When they come to suffer in death or the like case they either goe back with shame and greive their brethren or else they go on uncomfortably for that that they have not a seale to their conscience So now I may say in some measure that people generally believe as the Church believes as the faction that they joyne themselves to believe Therefore beware of this this is not a time for men to see with other mens eyes Try all things hold fast that which is good Let every man prove his own work Love all Saints if there be any thing of God in them but walk not according to any mans rules or principles farther than God cleares it to your soules 2. Looking on things with prejudice The second tâ—ing is this that if you would walk by rule take heed of looking upon any thing truth or error with the eye of prejudice People look now a dayes upon all things that are controverted especially every one hath a glasse before his eyes one blew another red one lookes on a thing as it is accompanied with shame and persecution as it hath such nick-names on it Others look on other things as they are approved by wise men and followed by the multitude as they bring profit and credit remove all these things from any thing that you would judge aright of these are false glasses therefore truth or error that that is most persecuted in the world you must judge as if it had all the preferment and advancement in the world This I have often thought those that shall come a hundred yeares hence that shall be godly if the world last so long will wonder at our follies and think us mad men in most of our controversies and wranglings because that prejudice and peevishnesse and passion and those mists and glasses shall not be before their eyes they will be able to judge of things as they are As we have read of a controversie many yeares between the Saints about keeping of Easter in the East and Westerne Churches some would keep it at one time and some at another we think they were mad to strive about it and it had been no matter if it had never been kept And so in the Convocation for a quarter of a yeare in the Synod the Bishops of Canterbury and Yorke they strove who should sit uppermost we think they were mad but they were great things in those dayes when they had no better light So those that shall come after will wonder as much at us Therefore labour to be as wise as thy Childe will be fortie yeares hence look on things without prejudice and then thou shalt see clearly 3. A devout jealousie concerning truth and error Thirdly take heed if thou wilt walk by the rules of the Gospel and by this that I have laid down before thee of a devout jealousie that is in you of all things that are upon the right hand I shall endeavour to open it a little I know that generally men are jealous of those opinions that are on the left hand I mean thus most men are very apt to believe that it is the truth of God whatsoever it is if it bring credit and preferment and profit and the like Carnall men think that truth that goeth with prosperity and they are easily convinced that error brings povertie and shame As the people in Jer. 43. when the Prophet comes to teach them that they should not goe into Egypt they had a minde to goe contrarie to Gods word verse 2. Thâ—â— said the men thou speakest fasly the Lord our God hath not sent thee to say goe not into Egypt to sojourne there They were jealous that it was a false message that it was no truth but error to tell them a thing contrary to their own lusts So Ahab that had foure-hundred false Prophets he thought that Micajah did not speak truth Why because it was contrary to his prosperity hee said not goe and prosper as the rest did So most men are apt to doe now men are strangers to the life of God and are blinde and they think not that the way to heaven is through many persecutions therefore any Pamphlet or any sermon though from a carnall drunkard it will easily confirme them in the
truth as they call it that goes with prosperity But whatsoever is on the other side is error if it bring not gaine But these men I may say they be friends to the world and enemies to God and they are not worthy to be called Christs Disciples God will one day interpret his own word And there will be a time when God will come to interpret and expound his own word You shall all be judged by the word of God and you shall be judged as God interprets that word therefore you that follow truth now on that fashion I say to you as learned Mr Dyke said it is an observable speech when he was speaking of non-residents or pluralists hee brings him answering for himself before the Lord as it were at the last day There God will tell thee if thou haddest loved me thou wouldest have fed my flock thou wilt say I fed them by my selfe or by my Curate but saith hee What if that be not the meaning of the place when thou commest there So you take any thing for truth if it hold with gaine and prosperity you will wrest any Scripture but when God shall interpret his owne Scriptures and you shal be judged by them what if that be not the meaning of those Scriptures as your Pamphlets and carnall Sermons say Looke to it Godly men think that truth that goeth with persecution But one the other side there is a devout jealousie in a godly man that he thinks that that is alway truth that goeth with persecution and that error goeth with peace and herein the honest heart oftner misseth the will of God than the other way As honest Jehoshaphat when foure-hundred Prophets bid them goe to Ramath Gilead and prosper he thought this too good to be true he suspected it was not the way of God it was so smooth there was too much peace hee would have Micajah tell them the truth So when the Saints of God see peace and prosperity goe along with a way they are jealous that it is not the way of God As for instance if you tell a man that the way to Canterbury or York is a rough dirty way if a man be going thether and find a peice of faire way he is jealous he is out of his way because he was told it was a rough foule way So Christ saith that wee must suffer persecutions and through many tribulations we shall enter into heaven now when a Saint findes a little peice of faire way he thinks he is out of the way it cannot be peace and prosperitie that is the portion of the wicked herein an honest heart is ofter deceived than in the other Therefore to direct you know that peace and prosperitie are not alway companions of the truth yet sometimes riches and honour and prosperity are with the truth Peace and prosperity sometimes goe with truth as I might prove out of the Proverbs Riches and honour are in the right hand of wisdome Many times there is honour though not ordinarily the ordinarie way is persecution but sometimes there is honour and wealth with truth and righteousnesse when there is persecution and trouble to the wicked therefore though it be a good rule generally yet it is not absolute Therefore let me speak to you poor lambes and weak souls that I am six times more jealous of you that you should be out in this devotion that you should be carried aside to the right hand or to the left I feare not you that are drunkards and swearers and cozeners c. But you poore creatures you will finde some course that hath more persecution and that must be the truth and so you run and misse the will of God In Exod 23.1 the Lord saith Thou shalt not follow a multitude to doe evil And what followes in the next verse thou shalt not favour a poore man in his cause If he had said thou shalt not favour a rich man it had been no wonder for men are apt to favour them but he saith favour not a poore man many times a man in judgement out of a kind of devotion and charity and mercy may stick to a poore man against a rich man and yet pervert justice therefore thou shalt favour neither rich nor poore in justice but as Solomon saith Pro. 4. Let thine eyes look straight before thee and thine eyelides right on turne not to the right hand nor to the left remove thy feet from evil Look straight on saith he I know the ordinary way to heaven is persecution and afflictions but sometimes it is otherwise therefore let me keep the way of God whether it bring peace or trouble 4. Carnall wisdome The fourth thing that we must beware of is carnall wisdome for by this that I have said those that are carnally wise will lay hold of this latitude that I have spoken of and be glad of the Doctrine and think now I have found a way to escape persecution Take heed of carnall wisdome wherein is it In a word carnall wisdome will make things absolutely commanded and forbidden to be expedient or inexpedient or else it will call those things expedient that make for a mans owne lust and not for the honour of God Fiftly take heed of selâ— for thou wilt never be able to walk by this rule till thou love thy brother as thy selfe Therefore in the verse next after the text 5. Selfe Let every man not look on his owne good but on his neighbours wealth not to please himself but to please all men in all things Take heed of self love for then you will judge all expedient that is for your own lust 6. Hypocresie Lastly beware of hypocresie endeavour to be sincere An Hypocrite will never come to this mold while the world standeth beware of Hypocricie that is as a godly man saith we should soone end the controversie if every one would labour for an upright soule and to honour Religion before the world There be the hindrances Helps to walk expediently Now I will name those few meanes to help us in our conversation they are but three or foure at the most that I would have you take notice of 1. Spirituall wisdome The first is spirituall wisdome endeavour after this to be filled with it for you may have zeale and you may have no knowledge and you may have knowledge zeale and yet have no wisdome therefore to some God hath given knowledge saith the Apostle and to some wisdome Therefore labour for spirituall wisdome What is that Wisdome to be able to discerne what is convenient and expedient how to fit circumstances to make an honourable and profitable action I mean not carnall wisdome and discretion but spirituall For without that all your zeale will be as water out of the channell as fire out of the chimney onely to rent the Churches and to trouble the Nation That is one 2. Sobriety Secondly begg of the
Lord to give you sobrietie of spirit not to be wise above what is written it is pride in your hearts that makes you misse the will of God begg sobrietie and that in two things briefly First I discerne that you want this sobrietie in that people generally will bring their crotchets â— To subject our fancies to the word and fancies that they have hatched themselves to the word of God to make the word of God a cloak only a thing to prove their owne fancies whereas you must doe the contrarie raile every lesson out of the word of God Therefore as the word is in Ephes 4. the Apostle bids us not to be carryed with every slieght of men with dyce playing of men as the Greek is that is men use the Scripture as they use dice they make it speak any thing as a dice player that is cunning he will throw aimes ace or sise sinck So I have seen a man that hath alleadged the example of Noah to defend his drunkennesse c. O it is an abominable thing to make the word of God a bawd I speak with reverence to our witts and fancies as wee too often make it I have seen a man once that kept halfe a dozen men about him to goe to assizes and Courtes to sweare and he would carry any businesse only tell him what they should sweare and he had half a dozen or halfe a score that would doe it you think this was an abominable thing Beloved you doe a more cursed thing when you make the Scripture to second your own fancies you make the word of God to speake what your fancy would have it 2. To follow notions no further than they agree with the word Secondly sobrietie in this many of you raise a notion and start it from the word of God but in the pursuite of it you goe without it then you goe to metaphisicalls and so draw one conceite out of another beware of this as you raise any thing out of the word so follow it no farther than the light of the word goes before you and there lay it down Thirdly pray as for wisdome and sobrietie 3. Watchfulnesse so for a watchfull heart you must be watchfull Christians if you will walk by this rule Thereupon in the Gospel you are often called upon to be watchfull you must be fervent in spirit serving the Lord or as some will have it serving the seasons or opportunities If you will studie what is expedient you must looke to circumstances time and manner c. Or else you cannot walk by this rule Especially in this time and age wee live in and in this City that wee dwell in for I know not the man this day in the world that knows if he might have his will how to order the Church affaires in this City I know a hundred that can order all the Kingdome besides but not here Therefore you have the more need to walk warily and circumspectly to looke round about to see what may edifie and what may hinder our brethren and what hinders most you must have your eyes in your head if you will live in London as a Saint I pray the Lord to give you circumspect hearts Last of all pray to the Lord to fill you with more love above all things put on love 4. Love Col. 3. which is the bond of perfectnesse If you doe all the rest if God doe not raise your hearts to more love of God and the brethren you will not goe far enough Love doth nothing amisse it doth nothing unseemly If you have love you will find all waies and opportunities to doe things to the glory of God and the good of others So I have briefly run over that that I intended from these words I have been the more briefe in some things because I would not trouble you another time from this Scripture I leave what hath been said with you desire the Lord to blesse it to you GLAD TYDINGS from HEAVEN TO The Worst of SINNERS on Earth BY WALTER CRADOCK Late Preacher at Hallows Great in LONDON LUKE 2 10. Feare not for behold I bring you good tidings of great joy which shall be to all people LONDON Printed by Mathew Simmons 1648. To the Christian Reader READER THe nature of man is prone to be inquisitive after newes especially in these unsetled distracted times amongst us it is a great part of the imploiment of people and takes up much of their time as if London were Athens and the people thereof Athenians Act. 17.21 who spent their time in nothing else but either to tell or to heare some newes And yet the news wee beare is sometimes bad sometimes uncertain and many times false Divert thy thoughts awhile from earthly things and in this ensuing Treatise thou shalt heare what newes from heaven in the Gospel The Law indeed brings us tidings but it is like the message of Ehud to Eglon it brings a dagger with it that stabs mortally Judge 3.21 but the ridings of the Gospel is like that message of the young Prophet to Jehu 2. King 9.6 to make him a King There is nothing truly terrible but the Gospel brings tidings of our freedome from it if we be believers nor nothing truly amiable but it tells us of our interest in it How welcome to a poore captive is newes of deliverance from slaverie The Gospel brings us tidings of our deliverance from sin Satan death hell from wrath and damnation it tells us of riches and glory and Kingdomes and Crownes and whatsoever may satisfie the capacious soule of man God hath appointed different conditions for men and Angels the Angels that stood they are so confirmed that they cannot fall the Angels that fell they are determined under eternall wrath that they cannot rise but God from everlasting in his love and mercy had appointed that fallen man should have a way of recovery as a board after shipwracke whereby he might come safe to the shore And God in time was pleased to come out of his hidden eternity and to discover this love of his to the world and hath sent his Son to puhchase it and his Spirit to apply it and his servants to tell not this or that perticuler man but all Nations Mat 28.19 Luk. 2.10 Joh. 3.16 that whosoever believeth in Jesus Christ shall have everlasting life this blessed tidings is brought by the Gospel And let none say this newes is to good to be true for God who is truth it selfe as it were on purpose to anticipate the infidelity of man hath said it and sworne it and sealed it with the blood of his deare Son that we might have strong consolation Heb. 6.8 and hath made this fabrick of the world to be as a stage to act the redemption of his people on which being finished it shall be no more It should stir us up to love and blesse the Father and his Son Jesus
Christ and the holy Spirit and to imbrace the Messengers that bring those glad tidings to account their very feet beautifull the meanest part of the body and upon the moutaines Isa 52.7 the barren places of the earth And I doubt not but many poore soules can from experience blesse God for the worthy Authour in those barren mountaines where he converseth and else where and say of him as David of Ahimaaz he is a good man and bringeth good tidings 2 Sam 18.27 Though others being hardened spit at such lights and labour to extinguish who God in just judgment will cause to stumble and fall and lie downe in eternall darknesse But I shall detaine thee no longer from the the work but commend it and thee in Gods blessing and rest Thine in the Gospel of Christ GOOD NEWES To the Worst of SINNERS MARKE 16.15 And hee said unto them goe yee into all the world and preach the Gospel to every creature YOu may easily understand who spake these words and to whom they were spoken In these words our Lord Jesus Christ after his resurrection when he had all power in Heaven and Earth given to him he sends forth his Apostles to Preach and he bids them Goe into all the world and preach the Gospel to every creature This was their Commission they were to have now to go preach the Gospel Indeed they had a Commission before but it was only to the Jewes and it was a little but by spirts but now Christ was risen from the dead and had received all power in Heaven and Earth he sends them for good and all as it were he gives them a full and compleate Commission Goe yee into all the world and preach the Gospel to every creature The words opened Before I come to the Lesson that I mean to insist upon there are two things here in the words that must be opened that you may see the foundation or ground of this Lesson And that is Gospel what meant by it First what is meant by Gospel Goe and preach the Gospel Then what is meant by creature Goe preach the Gospel to every creature For the first what is meant by Gospel I will not stand upon the severall acceptations of it onely you may understand that both in the Scripture language and also among the Heathen Gospel hath been taken for Glad tidings good newes in generall any Good newes or Glad tidings have been called Gospel So the Greek word signifies so some conceive the English word Godspel being old English signifies Gospel that is good speech good newes good hearing good tidings but in a peculiar sense in Scripture it is taken for that Good tidings of grace and salvation by Jesus Christ And so in this sense we read of it in the old Testament and in the new In the old Testament you shall read in Heb. 4.3 that our Fathers they had the Gospel as well as we but Beloved you are to take notice that though our Fathers had the Gospel that is the glad tidings of life and salvation by Jesus Christ from Adam from the beginning of the world yet they had it but dimly and darkly and they had it mixed with a great deale of Law a great deale of bad tidings as I may speak they had a little good newes with a great deale of bad So Adam had a little good tidings The seed of the woman shall bruise the Serpents head and there was bad tidings also there was the curse upon the Serpent and upon the woman the man the woman should bring forth in paine the man must eat his bread in the sweat of his browes And so in all the old Testament there was a little Gospel in the Prophecies and Gospel in the sacrifices and Gospel in the visions but abundance of law mingled with this Gospel the one spake sad tidings as well as the other did good for you know the Law spake curses and damnation to those that in every point did not observe it But in the new Testament especially after the resurrection of Jesus Christ when he went up to Heaven we read that there was perfect Gospel or only good newes and glad tidings for the bad newes was now all gone And so it is to be understood here Goe preach the Gospel As if he should say I doe not my disciples bid you goe and give them now good newes and then bad to give them a little of the Law and a line of Gospel but goe preach the Gospel emphatically that is meerly purely Gospel for now Christ is risen from the dead and now the Gospel in the purity and simplicity is erected Goe preach the Gospel Creature what meant by it To every creature What should be the meaning of that We know that in the Scripture language creature most usually signifies not men but beasts things without life as in Rom. 8. you have it twice or thrice The creature groaneth the beasts and the woods and every thing that God hath made as being a name somewhat too low for men in the ordinary Scripture expression Yet so as it comprehends men for men also are sometimes called creatures Now what should the meaning of this be that now the Gospel being to be purely and fully and compleatly set up whether the Lord Jesus would have them preach and make known glad tidings to all creatures that is that even the bruit beasts and these creatures without life that they should have glad tidings and good newes from the death and resurrection of the Lord Jesus Christ I will not averr that it is so that that is the meaning of it but surely beloved there is no creature under heaven but hath a great deale of glad tidings and good newes from the death and resurrection of Jesus Christ for we read Rom. 8. that the creature groanes and the creature exspects deliverance and redemption All these creatures by sinne are brought into slavery and certainly they shall partake of the libertie of the Sonnes of God there is a redemption for them out of slavery as well as for men by the redemption of the Lord Jesus Christ But what that shall be or in what sort I cannot determine Now whether you will understand it so that our Lord Christ meant not men and women only but that by creature the poore creatures that are without life and bruit beasts and all might understand the precious worth of this Gospel Gentiles called creatures Or take it more restrained as generally the godly doe that by creature here is meant the Gentiles in opposition to the Jewes for they knew that they were to preach the Gospel to the Jewes which they also did before the resurrection but now saith Christ Goe preach the Gospel to every creature That is now I will have no distinction of persons I doe not now say take heed of the way of the Samaritans but goe which way you will goe to the Gentiles to Sinners to
any men or women that you can call creatures Scithians Barbaririan bond or free goe and preach the Gospel to them bring them glad tidings and newes that Jesus Christ hath brought life grace salvation freely for them That this is the meaning compare it with Mat. 28.19 Goe therefore teach all nations baptizing them in the name of the father and of the Son and of the holy Ghost Here it is goe preach to every creature there it is goe teach all nations I will have no partition or distinction between them saith Christ I gave you leave and often bid you teach the Jewes before but now goe teach the Gentiles for the world was then divided into those two parts Jewes and Gentiles goe teach the Gentiles goe teach every creature But some may say Quest Why doth not our Lord then say goe teach the Gentiles as well as the Jew Why doth he call them creatures I answer Answ it is not an ordinary expression to call men creatures in the Scripture Gentiles the worst of sinneâ—â— But the reason as I conceive is this because the Gentiles were great sinners and the greatest of sinners And that you shall see clearly in divers places as in Mat. 5. where Christ forbids us to take care for to morrow what we shall eat and what we shall drink why for saith he after these things the Gentiles seek that is the worst of sinners and we must not be like them So in Ephs 4. the Apostl would not have them darkned in their understandings and walk as other Gentiles walk in the vanity of their mindes So in 1 Pet. 3. It is an ordinary expression in Scripture where great sinners are spoken of either they are called Gentiles or else compared to Gentiles Col. 2. Are wee not Jews and not sinners of the Gentiles that is the Gentiles were the greatest sinners that were now they being the greatest sinners the Lord calls them creatures and not men because it is an ordinary expression in Scripture to call wicked people beasts rather than men Isaiah 11. they are called Beares and VVolves and Tigers and Foxes and Doggs and Bulls c. So in Hos 1. compared with 1 Pet. 3. You that were not a people saith Peter hath God made his people They were not a people God will not ordinarily vouchsafe wicked men and women the name of people but they were not a people What were they then They were Dogs for filthinesse Foxes for cunning Tigers for cruelty and Beares and such kind of creatures Therefore the Jews were called the people of the Lord not onely to distinguish them from others but they were called the people of God as we see in Exodus it was a priviledge to be accounted a people first and then the people of the Lord. Therefore the Lord Jesus because hee would not have his Disciples make any exception hee calls them creatures as if he should say my Disciples though they be so sinful that according to the ordinary Scripture language you cannot call them men and women or people yet they are creatures and goe preach the Gospel to every creature go to the Gentiles the greatest sinners in the world whom I will not vouchsafe to call a people yet they are creatures goe preach the Gospel to them So that now I am come to the lesson which we are to observe and that is this That the Ministerie of the Gospel especially after the resurrection of Jesus Christ Containes nothing but glad tidings Doct. The Ministery of the Gospel containes nothing but good newes to the worst of sinners and good newes even to the worst of sinners Creatures that were so bad that they could not be called men and women yet saith Christ goe preach the Gospel pure Gospel glad tidings to them I say the Ministery of the Gospel if it be rightly dispensed doth not containe a tittle in it but perfect good newes and glad tidings to the heart of the worst of sinners For this is the proper difference between the Law and the Gospel The Law speaks good newes but only to the righteous Difference between the Law and the Gospel if thou doe well thou shalt be rewarded if thou fulfill the Law thou shalt have life the Law speakes well to a man quatinus as a righteous man but the Gospel quite contrary the proper object of all the good that the Gospel brings it is to a man quatinus as a sinner not as a regenerate man and a righteous man and a humble man but as a sinner And here is the excellency of the Gospel the more sinfull any man is the more sutable this Gospel is to him the more sin abounds grace abounds much more therefore you shall read Rom. 4. they that had the benefit of the Gospel they are called ungodly he that justifieth the ungodly They are called aliens Ephes 2. they are called strangers and enemies and men without strength Rom. 5. they are called the chiefe of sinners 1 Tim. 1.9 So to enemies aliens strangers lost people unrighteous ungodly and the like the Gospel brings perfect good newes and glad tidings of life and grace and salvation by Jesus Christ Now this in some measure you know but this that I tell you I feare you doe not know that the Ministery of the Gospel it is only good newes there is not one word of bad newes not one line not one sillable Nothing but good newes now in the Gospel or tittle but only glad tidings sweet and good newes to the heart of the worst of sinners Therefore to shew you this truth a little more fully Before our Lord Christ went to Heaven there was some Gospel but there was much Law and as our Lord Christ was a Minister of the Gospel so he was of the circumcision as the Apostle calls him I mean before his resurrection yet it is said in Luk. 4. he took the booke of Isaiah and some think this was the first Sermon that ever he made and he read this place and opened it to the people The Spirit of the Lord is upon me because hee hath anointed me to preach the Gospel to the poore he hath sent me to heale the broken hearted to preach deliverance to the Captives to recover sight to the blinde to set at liberty them that are bruised to preach the acceptable yeare of the Lord c. Beloved there is nothing in all this but only good newes glad tidings as that the poore should have salvation by Christ that the broken hearted should be healed that the Captives should be delivered that the blinde should receive their sight and that them that are bruised should be set at liberty and them that are slaves should have the yeare of Jubilee the acceptable yeare of the Lord there is not a tittle in all this but only good newes and glad tidings Take another place Heb. 12.18.19 c. opened and that is Heb. 12.18 there you shall have
Christ there is a Government or there is a discipline that may in a sense be called an externall discipline over the Saints or people of God And it is true that all the governments that have hetherto been in the world since our Lord Christ went to heaven men have called them the Governments of the Gospel and fathered them upon Christ and the Gospel and truely if they had been so indeed as men pretended that is if those kind of governments that wee have had had been part of the Gospel surely than there had been a great deale of bad newes and heavie tidings in the Gospel of Jesus Christ As for instance There have been but two great governments or disciplines if I may use that word in the world since our Lord went to heaven The one was Papacie The other Episcopacy Papacie Episcopacy Wee have been governed either by the Pope that stiled himself the Successor of Peter and the Romish Governour or by Episcopacy in latter yeares in many parts though Papistrie made the greater stirr in the world Now these two differ in degrees otherwise they are of the same kinde And if these were the government of Christ and the discipline of the Gospel we may well say there hath been sad tidings and heavie newes from the Gospel for many yeares Evils in both governments Give me leave to instance in a few substantiall things in these two Governments 1. Concerning their power This was one thing that was in both these Governments The Ministers such as they were by what titles soever they were stiled for they had many sorts they took all the power of governing and government wholly and solely into their owne hands they called themselves the Church of God we must looke to the Church that is the Bishops to their lawes c. They called themselves the Clergie that is Gods inheritance as the word in the Originall signifies True it is there is a power a sweet Gospel power in the Ministers that is somewhat peculiar from the people But to take all power into their owne hands and to leave the people and call them the laity the drâ—sse the vulgar to leave them as vassalls and slaves and to call themselves the Clergie and the Church and the like If this had been Christs discipline there had been some hard and heavie tidings in the Gospel of Christ Secondly as they took this power into their hands so they used this power as Lords over Gods inheritance contrary to the command of Jesus Christ 1 Pet. 5.4 2. Their Lorldlines in two things You shall not Lord it over Gods inheritance Now you know they were Lords that will appeare in two things 1. In imposing lawes on mens consciences First they made Lawes upon the consciences of men besides the Lawes that Jesus Christ made you know they had their Synods and their Convocations and their great Councels and the like and there they would have Canons or Lawes every time they met for the consciences of poore Saints This was no good newes 2. In forcing men to obey those lawes And then forcing men to aver those lawes that they had made as they had made a law that people should not goe out of their Parishes they must every one heare his owne Minister though it may be he was an Ignorant drunken dumb prophane wretch and if they did not they were forced and compelled to doe it Beloved this was not according to the Gospel of Jesus Christ for if it had surely it had been no good newes 3. Forcing Ministers Officers on the people Thirdly in the second Government that we have had hetherto they imposed Ministers and Officers upon the people the people never had yet liberty under these two Governments to choose men according to Gods own heart that would feed them with knowledge and understanding but such as the Bishops sent they must receive whether they were good or bad they must take them as they found them and those usually were either Ignorant unlearned men or prophane unsanctified men and these were sent by them as Lords and the people were forced to receive them Then fourthly in this government all the power which they had which they took all to themselves they exercised it onely 4. Their power excercised against the Saints almost against the Saints and people of God either as Schismaticks or Lolâ—ards or Heretiques or Puritans or the like either for doing that that was good or for things that were trifles according to their owne judgment For doing that which was good for fasting and praying for meeting to teach one another and to seek the Lord these were called Conventicles Or for trifles that they in their consciences held indifferent as the wearing of the Surplice and the Crosse in baptisme they themselves said they were indifferent things and trifles and yet men must be silenced and people bannished beyond Sea for these things This government wee have had and there was little good newes and glad tidings to the soules of the poore Saints from all this 5. Restraining the Spirit in preaching praying Fiftly they did restraine the Spirit of God in the Saints both in preaching and praying In preaching the Ministers were tied they must preach such and not such things and they must be in danger to be fined if they did not keep to the houre And for Prayer when it may be the poore Ministers soule was full of groanes and sighs and he would have rejoyced to have poured out his soule to the Lord he was tied to an old Service-Booke and must read that till he grieved the Spirit of God and dried up his owne spirit as a chip that he could not pray if he would and he must read it for an houre together and then it may be come into the Pulpit but his spirit was gone 6. Their lawes backed by secular power Againe they backed all their lawes with the secular power and punnishments they never rested till they had twisted their owne lawes with the secular lawes the Civill lawes of the Land Every law of theirs was steeled and backed with some Civill severe law to confiscation of goods or imprisonment or such a fine to the cuting off of eares the slitting of noses the burning of cheekes to banishment yea to death it selfe as you know how many precious Saints of God even by those that pretended the government of Christ and his discipline were burned in Smithfeild and how many suffered strange torments and punishments yet their persecutors pretended the discipline and government of Christ I give you but a few instances These were the governments we have had hetherto for thirteen or fourteen hundred yeares either from the Pope or the Bishops Papacie or Episcopacie And truly Beloved there is not a title of good newes or glad tidings to the hearts of holy Saints and tender consciences in all this as your selves may judge Now what we