be warie of making lawes for hereafter for there are few things that are expedient but may sometime or other be lawfull therefore what is expedient now to doe beware how you make it a standing law to binde men to it Nay in Civill things there is no law of the Land in an extraordinary case but if they make it an ordinarie rule a standing law it will be inconvenient So in spirituall things about six score yeares agoe in the reformation it was a great thing to come out so far as they did but the Surplice and the Crosse and kneeling at the Sacrament stayed still and the States men did well it was good that they did so much because they then could not have them all off meaning in the next age when things were setled to remoove them but they made a law and it was a point of good policie yet when that law was made there arose another King that knew not Joseph another Generation came and made the Surplice and the Crosse the ruine of good people to drive them to new-New-England and to imprison them Therefore it is good to be wary in making of standing lawes 5. To beware how they impose things on the consciences of the Saints Fiftly Magistrates Churches must be warie how they impose these things upon the consciences of men as necessarie things they may decide them to be expedient and so perswade them to obey but if they come to impose them as necessary as that the Surplice signifies innocency and the Crosse mortification when they impose them Jure Divino it is not right 6. Not to use rigour in determining Lastly beware of severity and rigour in determining those things that God hath not determined for in those things a poore Saint though they determine them yet if he have no measure of light he cannot in conscience do it but he is condemned by his conscience And if he use all his light and reverence the Magistrate and use all the Ordinances of God yet in some cases God gives him not light to doe it Now to goe with fire and fagot with banishment and imprisonment as they did under Episcopacie there was more rigour used for not wearing the Surplice than if a Minister had been drunk twenty times in a yeare they imposed these things with severity yet come to them and ask what good was in them the Bishops would say they were but indifferent things and yet they would punish the want of them more than the breach of the Commandments of God therefore beware of that So to that objection that this would breed confusion if every man should determine them you have foure answers I wil add one more and I shall go no farther at this time and that is if you will avoid confusion herein and follow this truth You know I have shewed you certaine rules by which you should goe to avoide confusion and they are as Land marks or as booyes in the water to guide you As for instance here is a thing that God hath not determined then cast about Is it decent is it convenient is it expedient doth it doe others or my self good Or will it trouble my conscience and make Religion evill spoken of Cast about by these rules and every one that hath tryed them shall walk safely without danger Therefore make use of those rules But it may be you will say those rules will not reach every case therefore I shall be at a stand Therefore to them I will add three or foure more and so conclude at this time You have had foure already Expediency that is one measure then decency and conveniency then commendableness or laudableness lastly Orderlinesse 5. Rule Examples of the old Saints And if those rules will not fit look on the examples of the old Saints in the book of God and putting the case alike or else it is a dangerous rule you are not in all things to follow the example of Christ himself hee did many things that are not for your example though wee may not make an absolute rule of every example yet they may be good patterns when the case is alike if we cannot judge whether this be expedient doe as the Saints of old did As for instance Paul in Act. 20. when he was taking his leave of his friends he bowed his knees and prayed on the place and called on the Lord as they parted I think not that this is an absolute rule that the Saints in all places are tyed to that they sin without they pray when they part but if you have time and other circumstances then it is commendable and safe to follow his example So to gather money for the maintenance of the poore of the Church it is a necessary dutie that God requires but when to doe it or how put the case the same according as you have opportunitie you should do well to doe it on the First-day of the week but it is not an absolute rule So if a stranger that is a Christian come to travell through the country Paul bids bring them on their way I think not that a man absolutely sins if he doe not bring a stranger on his way but put the case alike and it is safe and commendable to follow the Saints and so in a hundred things And this will help you out when you have no other light 6. To look to the custome of the Saints and Churches Secondly let me add to this a strange rule you will think it so if I cannot make it out that is this you must take notice of the customes of the Saints and of the Churches of God If you cannot finde by example and judge what is convenient and expedient and honourable in the old Saints goe to the custome of the Churches and the Saints that now are look what is the practise of the generation of the Saints and when there is no other light that will help you Custome in civill things it is the strongest law of England and in morrall things it is strong God saith a blackmore may be washed white sooner than they that are accustomed to doe evill will leave it But in this in spirituall things Custome the weakest rule in spirituall things custome is the weakest rule the customes of the Churches and of the Saints is the dimmest light yet in many cases we leave you to the customes of the Churches when there is no other light to go forward with and a Saint he may guide and steere his course well by it Therefore you shall see in Psal 73. David reasons the case why am I whipped every morning I have washed my hands in vaine and it is in vaine to be a Saint He corrects himself if I should say so besides my own foolishnesse I should condemne the Generation of the Saints God deales so with them So I remember a word between a Minister and a Gentleman the Minister disputing with the Gentleman Of
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
it nor separated not Faith from love for so faith is dead Jam. â— Nor love from faith for then it is sinfull if not a bâ—â—â—ard love For faith must make attonement for the failings of love So nor may Moses and Aaron the morall and Ceremoniall law be confounded or separated in the Old Testament They both were delivered at the same time and in the same place As the morall law Exod. 20. So the Ceremonial Acts 7.44 Heb. 8.5 compare Exod. 25.40 Even as Moses and Aaron lived at the same time and were in joynt Commission in the same businesse instrumentally to save the people Not to be confounded by looking on the performance of the ceremoniall as wee doe on the morall viz. a matter of meer obedience as many now transforme many Gospel duties prayer hearing c. into a legall notion resting in the deed done without taking up Christ in them Nor to be separated not the ceremoniall law from the morall For then there is a dreame of faith without obedience faith without love Nor the morall from the ceremoniall for then there is obedience without faith and so not sincere but altogether sinfull Obj. The Apostle Gal. 4.24 makes the Covenant at Sinai a Covenant of bondage and puts it in opposition to Hierusalem above that is the Covenant now in the N. T. with the universall Church And so seemes to make two Covenants Answ The Apostle speaks all this in relation to the ceremoniall law which formerly was the manner of that religious worship commanded in substance in the 2d Commandement to all ages and so was then the forme and ceremonie of much of their obedience which ceremoniall law indeed was a bondage and kept men in servitude Gal. 4.1 But can not speak it of the morall law in that the Apostle himselfe doth so press it upon all believers at the end of every one of his Epistles annexing it as the doctrine of love to the doctrine of faith which he profoundly handles in the former part of his Epistles So that the Apostle doth there signifie only two severall dispensations and formes of promulgation of the same Covenant of grace of faith and love The former Ceremonious in types shadows the other plain and spirituall Theâ— called the old Covenant the other the New Covenant though but two formes of the same Covenant as the Apostle evidently explains Heb. â— 5 to the end of the chapter The 1. in regard of the shadowes was Moses vailed the 2d was Moses unvailed and spirituall God shining in the face of Christ 2 Cor. 3.13 to the end 2 Cor. 4.6 By all it appeares that we that are believers may no more divide the ten commandements from our faith then wee may divide our love from faith The 3d and last thing to which I will speak only a word is Expediency The Apostle to explain the doctrine and to direct in the practise of expediency useth four words 1. CONVENIENT to signifie that even in indifferent things we must see that all be agreeable to our persons according to all the circuÌ„stances aforenamed 2. EXPEDIENT Intimating that we should look that those our actions be such as do further and dispatch some good or else they be not good 3. PROFIT As the Apostle saith what profit is there of circumcision Hinting that we should see that such our actions be beneficiall to us or others wee either doe good or receive good 4. EDIFIE Teaching us that we should rather endeavour edification then giving offence in the use of things indifferent or circumstantiall And in that the Apostle useth so many words to direct us in the right use and acting about things indifferent that one of the four said ingredients must be in them or else all is not well For a close observe two rules which we oppose to two false principles by which meu usually goe and so oft miscarry 1. Touching matter of opinion they usually say it is a truth as they conceive therefore to be contended for at any time without distinction of expedience To which we oppose this rule All truth though indeed the very truth of God is not to be uttered at all times Mat. 7.6 chap â— 13 14 15 16 17. Job 16.3 4. Heb. 5.11 12. neigh these texts for they are strong 2. Touching practise they commonly contend that it is their Christian liberty and therefore they will use it and not be debarred from it by circumstances To which we oppose this Rule Phil. 4.8 Finally brethren whatsoever things are true whatsoever things are honest or comely whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think of these things From my Study at Mary Stainings London July 10 1648. Nathanael Homes Teacher of the Church there The Contents of the ensuing SERMONS SERMON I. The scope of the words Page 1 The parts of the Text Page 3 The meaning of the words Page 4 Doct. 1. The Saints in the New Testament not so strictly bound in point of lawfulnesse as the Saints were in the Old Page 3 This latitude is not in the Morall Law But it is Page 13 1. In freedome from ceremonies Page 14 2. In the externalls of Gods Worship Page 15 Reason 1. The Saints under the New Testament are Sonnes Page 17 Reason 2. The Saints now are men of ripe yeares Page 18 Reason 3. The Saints now have more of the Spirit Page 19 Reason 4. Gods designe in the New Testament to set up a spirituall Kingdome Page 20 Reason 5. The Gospel being to be preached to different Nations Christ ties them chiefly to the substance Page 23 SERMON II. Use 1. Encouragement for sinners to come to Christ Page 26 The wayes of Christ easie Page 29 1. Because the maine work is done already Ibid 2. Those things that are yet to be done are few and easie being compared 1. With the Jewish service of God in the Old Testament Page 32 2. With the service of Papists Page 33 3. With the service of naturall men Ibid 4. With the service of the Devill Ibid Object The service of the Devill seemes sweet Page 34 Answ 1. It will one day be soure Ibid 2. That sweetnesse is from distemper Ibid 3. It is because men tast not the sweetnesse of Christs service Ibid Object Some of Christs servants have turned back to serve the Devill Page 35 Answ 1. They are but few Ibid 2. They were not true members Ibid 3. The wayes of Christ easie because he will give his Spirit to doe what he requires Ibid Believing in Christ three things in it Page 30 1. To give credit to what he teacheth Ibid 2. To accept of life and salvation from him Page 37 3. To submit to his lawes Page 38 SERMON III. Use 2. Reproofe of two sorts of people Page 39 1. Those that erre on the left hand of three sorts 1. Those that
the new Testament are sonnes under the old they were servants as it were and we under the new Testament are Sonnes You shall read Gal. 4.1 that the heire as long as he is a childe differs not from a servant What is the reason that Paul calls them Servants You shall see afterwards that they being servants were tied to such burdens and rules You expect from a sonne more care than from a servant and that a sonne should doe more for your advantage than a servant But here is the difference between a sonne and a servant you will not lay such burdens on a sonne as on a servant And you tell a servant every day how he shall doe every thing one after another and call him to account this is the condition of a servant But to a sonne you onely say Walk honorably and as becomes your selfe do some good be imployed be not idle A sonne looks to his businesse and honours his father more though he be not tied It is base to tie a son as much as a servant So we being now to be sonnes truly and really the Lord hath given us a larger liberty Another thing is this 2. The Saints then were children under tutors the Saints now as men in years that they were sonnes too though they were as servants but they were in their minority they were under Tutors and Governours till the time appointed of the Father and being so they were in bondage they were little children as it were in their coats and we are grown strong grown men to full age We are as men in ripe yeares but they in the old Testament were little children as it were you know you must make lawes for little children you say to a little childe take heed of a knife that you do not cut your fingers take heed that you doe not goe over the threshold or over a bridge or neare the fire or the water lest you fall in and you have lawes how he shall doe every thing but when this childe is grown up to twenty or foure and twenty yeares is it not a shamefull thing that a man should tie such a sonne and say goe not over the threshold unlesse you ask leave nor take a knife in your hand c. No we break those little lawes and dissolve them by degrees as the childe growes up to yeares So when we were grown to full yeares as we are under the Gospel the Lord Jesus hath broken and dissolved those little childish lawes those beggerly Rudiments those A. B. C. lawes and accidences wet for children the child is led by the sleeve and reads with a feskew the Lord hath broken these and the reason is good that these should be dissolved and the people of God should not be tied as when they were children Thirdly 3. The Saints under the new Testament have more of the Spirit another reason is this that the Saints under the new Testament were to have more of the Spirit of God to teach them within what is the will of God and what is for the glory of God therefore they have lesse need of teaching by externall things A word to the wise is enough the wiser a man is the lesse you need to beat things into his head to say you must turn at this corner and at that to a foole you say you must doe this and doe that but if it be a wise man that hath brains in his head you tell him his message and there is an end So they were children and silly and things must be beaten into their heads and they must be told every meeting and every turning But in the Gospel God hath promised to poure out his Spirit as it is Joel 2. I will poure out my Spirit upon all flesh And in Hebr. 8. In the new Covenant it shall not be as in the dayes of old What is the difference Then every man did teach his neighbour but it shall not be so now but they shall be all taught of God from the least to the greatest Most of their knowledge in the old Testament by outward means The meaning is this they in the old Testament had little knowledge but what they got by outward meanes therefore they were to write the law of God upon their walles and upon their posts and to speake of it when they did sit down and when they rose up and those that had most parts and breeding and learning and most knowledge in the Scriptures they were the knowingest men but now they shall not every man teach his neighbour Not but that it is lawfull for every one to help another but the meaning is this that most of their knowledge shall not come by outward externall wayes But saith God I will poure out abundance of my Spirit and they shall all know me from the least to the greatest Therefore we see in 1 Joh. 2. that John himselfe being accounted and that deservedly the most spirituall Apostle of all Little Children saith he you have an anointing and I need not teach you John would not take upon him to teach them they had so much of the Spirit Therefore under the new Testament the Lord having appointed to poure out abundance of his Spirit upon his people he thinks it unfit to goe and make such endlesse lawes as were in the old Testament Now the Spirit of God doth not onely teach us what is the will of God and the mind of Christ in things lawfull but in things that were undetermined that were neither lawfull nor unlawfull the holy Ghost teacheth us what is expedient and what is not and thou hast as much need of the Spirit of God to shew thee that which is expedient and inexpedient as to know the will of God and the rule what is lawfull and what is unlawfull Fourthly 4. God would set up a spirituall kingdome in the new Testament if you would know why Christ hath given a larger latitude and liberty in externall things to the Saints now than to them it is because the Lords purpose and designe was under the new Testament to set up a spirituall kingdome all the old things the services and offerings in the old law were but signes and shadowes of spirituall worship The Kings daughter is all glorious within prophesying of the Saints in the new Testament that their glory should be chiefly mainly in inward graces Therefore as in the old Testament there is a great deale of externall worship laid down in every leafe but the spirituall was vailed and covered so in the new Testament in every leafe and line almost the spirituall worship is set down in the serving of God and Christ and the outward in a sort is vayled Now you know by experience how hard it is to break a custome if we be but 20 or 40 years accustomed to a thing Custeme hardly broken it is hard to break it How hard is it to break a drunkard of his custome
comparrison under the new Testament yet I may say of outward things as farre as Christ hath enjoyn'd them as Christ saith of tything mint and annise when he speaks of righteousness These things ought yee to have one but the other you ought not to have left undone So this is the maine worke for a Christian to doe and it is blessed to see a Saint make that his maine studie But if God make lawes and give commands about externall things outward things I must not neglect that neither It is as one observes as with the Saints and the world they both see the misery but the Saints begin to studie the causes of contention and the old saying is happy is he that knows the causes One cause of contention One maine cause of contention among us is God comes now with more light than wee had before we have more and more but this light is not a full light I mean thus this light comes and shines but in part of the will of God to us that is we see part of the will of God and part wee see not and while we learne one part we forget another part of the will of God And this is ordinary among Christians while they learne faith and justification they forget puritie and holines while they learne Church-discipline they forget godliness while they learne holiness within they forget obedience without The knowledge of heavenly things comes into the soules of people now a dayes as the Sun shines on the earth How is that You know when the Sun shines in our horizon it doth not shine to the other end of the world it is night with them when it is day with us So when the light shewes one thing another truth is lost And this is the reason of division light is come but it is not a full light it reveales not all the will of God but teacheth one one thing and another another We see not all together This is one thing wherein men mistake though I much commend them for their prizing of spirituall things yet if their be a real command of God in outward things I humbly beseech you that you would not disdaine and despise it That is all I have to say to them There are a second sort of people that mistake on the left hand 2 Those that abolish the morrall Law and make the rule wyder than it is those that goe farther than those that is that doe not only slight external worship government c. As farre as God hath laid it downe but breake downe the pales even to the morall law of God and think that the way is now so wide that even the ten commandements that the morall law it self is done away there are some conceive so But concerning that I think there is no subject that I could prove more fully with stronger arguments yet I will not trouble you nor my self now and I shewed before how Christ came not to destroy the morall law neither for that use that Paul makes of it to reveale sin to make us esteeme of Christ or to be a light the Spirit being within for they are not contradictorie as some simply think and speak but the Spirit within and the law without is a lanthorne Only the damnation is gone but there are other motives to obey it heaven and earth shall passe but the law of God shall not passe So now you see two sorts And I hope if there be any such here that they will also take their shares for if every one would here with humilitie and take his part I hope there would soone be an end of most of our contentions The third sort goe farther than those on the left hand 3 Those that allow outward prophaness only serve God in their spirits they make it so broad this all things are lawfull That not only in point of goverment or of the morrall law for those that hold against the morrall law they hold that we ought to doe the things but not upon the same motives they hold that we are not to be whoremongers and drunkards c. but the third sort say if we worship God in our spirits it is no matter what we doe with our bodies we may worship God in our spirits and goe to masse and doe any thing the bodie is but as a toole in a carpenters hand It is not worth the while to confute those I could give many reasons to the contrary Christ hath redeemed soul and bodie therfore we must gloryfie God in both And you know the soule and bodie that goe on in sin shall be damned the one and the other therefore the bodie hath need to looke to it as well as the soul And we are commanded to beare witnes to the truth of God how can we doe it if the bodie may doe any thing we need never suffer persecution as all that are in Christ must if I will be content to serve Christ in my soule only I will not suffer persecution I will goe to masse and sweare and be drunk c. Againe we are called to be like Christ and he was holie in soule and bodie how can we be like him if we will be holie in our souls only and not in our bodies Nay it is impossible for out of the abundance of the heart the mouth speaketh that is if the soule be holie the bodie will be so too if there be wickednes in the heart there must be wickednes in the bodie and if there be holines in the soul there will be also in the bodie If any hold an opinion to make contentiō by it let them take it as an admonition from the Lord to consider what they do Thus you se the errors on the lefthand As I desire power of the Lord to tell you what think so I desire that you would indeavour to understand The errours on the right hand are contrarie to this 2 Errors on the right hand when as Paule saith All things are lawfull as the one makes it universall that every thing is lawfull so the other makes nothing lawfull almost My meaning is this they on the right hand having an old Tastament spirit mark that word for from thence is the contention having a spirit not suitable to the new Testament though mistake me not they differ but in degrees cheifly and principally they make lawes and ties and bonds and knotts and knacks and many ridiculous things to tie and bind themselves where Christ Jesus in the new testament hath not bound them and hence comes chiefly the contentions and controversies of these times betweene two sorts of people you know who they are Though I constantly conceive that in the things themselves the one may be in when the other are out and the other may be in when they are out the one partie may be in in somethings the other may be in when they are wrong in somethings yet though they be never so
for precepts many precepts that binde not all the S t s there are many in the Book of God that doe not binde all the Saints universally There are personall precepts as for the Israelites to steale from Severall sorts of precepts and cozen the Egyptians and for Abraham to sacrifice his son those are not in force As there are personall so there are carnall precepts I speak with reverence that is commands where the holy Ghost speaks in the person of a prophane man as in Ecclesiastes Be not righteous over much The holy Ghost speaks in the language of prophane men and rather shewes the nature of prophane men than what men should doe and there are abundance of such in Job Take heed that we make not lawes of these for all Saints and all ages to binde their consciences And then their are temporall precepts that were meerly ceremoniall in the old Testament and in the new Testament as in Acts 15. the Apostles forbid things strangled and blood this was a temporall command as I could shew at large but this temporall did not binde all in all things because after there was a precept to contradict it as we see the holy Ghost bids to eat whatsoever is set before us and Every creature of God is good if it be sanctified with the word and prayer There is nothing to be refused it is an universall word So what will you make of that salute one another with an holy kisse VVhy follow you not that precept There are precepts of Indulgence that binde not as in Gen. 3. Of every tree in the garden thou shalt eat but of the tree in the middest of the garden eat not Now here was a command for Adam to eat of every other tree as well as not to eat of that but the former is a precept of indulgence and this precept did not binde absolutely so that if he had not eaten of every tree hee had not sinned And so in the matter of divorce the man was to give his wife a bill of divorce this did not binde if a man did take his wife in adulterie and would live with her he did not sin but if he did turne her away he must give her a bill of divorce There are many others you see every example and every precept bindes not To learne how much precept or example make an absolute rule therefore be wonderous warie how you make lawes and rules to binde you Ask godly men this question for I am not able to answer it what precept or example or how much precept and example doth make an absolute rule for all Churches in all ages answer that question and most of our contentions are gone It is not enough to say Sir I goe according to the Scripure the word saith this and this proposition saith so but ask godly men how much precept and example goes to make an absolute necessarie rule for all ages answer that and then thou walkest safely But the want of knowing our Christian liberty undoes thee You take the Book of God as if it were all aphorismes and Theorems and Canons No the Book of God to speak with reverence is like the Common Law of England and there we know sometime what is right by the Judges opinion sometime by paralell cases sometimes by expediency Now you say let such a man bring me Scripture what Scrirpture any line whatsoever and they simple people bring a place or two and make an absolute rule to binde you and all the world Remember the greatest miserie to an honest heart next to an old Testament spirit that is the rise of all is this a misdrawing of rules out of the word of God you take a word and doe not compare it with other Scriptures and see whether it be temporarie and doth absolutely binde but you goe with your book under your arme and think all wise men are out you have Scripture for it beware of that Therefore as I said learne what precept or example or how much goes to make an absolute rule to all the Saints in all ages that they must not break when you understand that you may draw rules So let me speak to the other party Not to binde others with lawes where Christ hath not bound them make not lawes upon the Saints where Christ hath not made any for the Saints are noble spirited men and a noble spirited man had rather doe a hundred things then be bound to one I would doe a hundred things that Christ hath not commanded and leave undone a hundred things that Christ hath not forbidden rather than be tied to one thing by men that Christ hath not commanded I had rather doe a hundred things for edification that Christ hath not determined If you binde the Saints it will make them leave that undone that they should have done The third dutie is abuse not your libertie 3. Not to abuse Christian liberty you are called to liberty saith the Apostle I cannot deny it I must make it known but abuse it not for an occasion to the flesh or as a cloak for maliciousnesse Abuse not your liberty for your own ends to avoid persecution or to get wealth c. Abuse it not by making it larger and broader than God hath made it it is dangerous to add commandments to the law of God that he hath not made and so it is as dangerous to destroy that that God hath made therefore saith David Psal 119. Lord it is time for thee to put to thy hand Dangerous to take away any of Gods lawes for men have destroyed thy law It is safer and better for a man to break the Law of God five hundred times than to take away one law that God hath made to make the way larger and wider than God hath made it As because I said God hath not absolutely bound you to pray twice a day some man may goe home and therefore he will not pray at all thou art a wretched man when lawfulnesse is gone thou wilt doe nothing for edification and expediency Take heed that you may doe that that is for the building up of your own soules and for the edification of your brethren To conclude 4. To hold fast Christian liberty the fourth and last thing is hold fast your liberty let not men take away your liberty be not servants to men If I be the servant of men saith Paul I should not be the servant of Christ and yet he saith I am your servant that is doe not tie me and I will serve you and doe any thing but if you binde a Saint and make lawes where Christ hath not bound him you shall never bring him to it a Christian had rather doe a hundred things that God hath not commanded he can doe it but he is loath to be bound absolutely to one The way to get the Saints to do any thing is not to binde and tie them hand and foot I
you are going to the other and it may be your neighbours house is on fire or a poor man is in want you goe and you cannot choose but then there is gall and guilt upon your soules because you have neglected prayer Whereas God hath not bound you to these things but hath left you to doe this or that according as it may be most for the honour of God the everlasting advantage of your own souls Hence if you observe and looke upon your own souls when you finde your selves in trouble you shall ordinarily see the truth of this doctrine Ask the question whence is this trouble why are your soules so sad you shall finde six times for one that the trouble and guilt ariseth from these things from making of lawes and we are not able to keep them whereas if wee would make an absolute law of nothing but what God hath made and doe the rest in expediency we might be able to let goe that and doe this that is expedient wee should doe abundance more good and with peace of conscience Christians ful of questions why And hence it is that weak Christians good people are so full of questions and cases and trouble themselves and Ministers endlessely Why so because many professors walk only by rule by law this is their religion they will avoide that which is evill and doe that which is good This is good but this is not all and seldome in my experience have I seen a spirituall heart that is spirituall indeed much troubled with those cases of conscience in outward things Spirituall Christians their carriage The reason is this because a spirituall Christian hath two eyes the other hath but one that is when a spirituall Christian falls on an action he asks first is it lawfull or unlawfull he easily resolves that but hee goes farther is it convenient doth it tend to the glory of God will any be better for it will my own soule be the better is it decent And it is six to one but he findes it expedient and he considers the lawfulnesse no farther that is gone and an inexpedient action to a spirituall man it is as abominable as an action altogether unlawfull Therefore we see Paul how resolutely he speaks of eating of flesh The earth is the Lords and the fulnes thereof and make no conscience of what is before you yet he saith if eating of flesh offend my brother mark his high language I will never eat flesh while the world standeth rather than I will offend my brother that is I would soone answer the case of conscience I will not trouble ministers or my self about that Weak Christians not minding this they ask only is it lawfull Is it lawfull to weare long haire is it lawfull to play at tables c. They goe no farther and so there comes guilt upon their soules I heard once I speak it not with prejudice of some godly women that were godly persons Baptisme doubted of they made great doubt of their baptisme and going by the rule that I told you before making a curious peice in the New-Testament and laying such stresse upon every nick that all was overthrown if that were wanting they were baptized the first and the second and the third time and still they feared there was a fault that they could not sleep in their beds for horrour of conscience least there should be a nick or flaw in the least in their baptisme and so were still studying a way to doe it better So it will be in all cases when men make lawes where God hath not made them there will trouble and guilt follow in that they are not able to performe them I speak it not to weaken or innervate any of the people of God in absolute commands but where God hath left a latitude as I have proved let us take notice of it and order all things for the glory of God and the edification of our selves and others And that is another motive Briefly Mot. 3. He that eyes not expediency cannot doe much for God the third is this to perswade you to this for I feare many doe not understand this and you are hardly brought to it because your hearts are contrary to the real principles of the Gospel whereof this is one as it is the way to end controversies among the brethren and the way to keep peace within our selves So thirdly unlesse you will receive this truth and labour to understand it if you goe by the other way taking every thing jure divino to be an absolute rule to binde people in all the world and then when you have put stresse on them and broken them you conclude there is no Church nor no believers such a soule will never be able to do much for God he will never be able to honour God much he may please himselfe as such doe and think that he is growen in grace and hath out-stripped others and he may trouble the Kingdome and rend the Churches and make debate among the Saints but take this for certaine he shall never be able to honour God much he shall doe little in his generation I mean that I may come to particulars he will neither be able to do much in wining of sinners nor in strengthening of weak Saints for in those two wayes are the greatest opportunities we have of honouring God If yee love me feed my lambes saith Christ He cannot doe it why so 1. They present religion to others as endlesse First because such a man or such a people that are set in such a way as many are in these dayes and many godly people they present Religion to others alwayes as an endlesse thing as a thing that hath no end And therefore when they perswade weak Christians to be religious they look upon their religion as a bottomlesse pit as Solomon saith The lips of a whore is a deep pit They think here is a religion indeed if we close with this people we shall not know where to stay the last moneth they were in one religion and the last yeare in another and so they seek a knot in a bulrush they seek for curiosity where God hath not laid it therefore they are ever wandering They perswade us to be of this Church and of this religion and we shall be safe say carnall men how earnest are they to have us be with them and two moneths agoe they were as earnest for another and it may be two moneths hence they will be for another and so they run from them Therefore in 2 Tim. 4. when there was a great deale of stir among the Christians about Genealogies and old wives tales and vaine stories Paul bids Timothy take heed of them Why because they were endlesse that is if a man goe to them they goe from one fancy to another he knows not where to finde them When Paul would cleare himself from an ill report they had of him among
the Corinthians 2 Cor. 1. he takes this for one argument our conversation was in simplicitia we walked in the light of the Sun before you and hee comes with another argument our yea was yea and our nay was nay He brings this as an argument to regaine their thoughts for religion for it was not for his own honour sake that he carried himselfe stayedly among the Saints which is lovely for weak Christians look on such men and on religion as a weak swimmer looks on the streame of waters saith he I will goe in the shallow for if I goe in the streame I shall not know where to stay I shall be carried down to the Sea So though men may think that this is growth in grace to grow from one fancy to another in externall things As one that asked a woman why she was not baptized againe saith he you grow not in grace as if he should say there is no growing in grace without these outward things As I remember without disparaging the person he is unknown to you a man that was a member of a Church and because he saw infants baptized and himself was not he broke off from them and said there was no Church and all the streame did run for two moneths together on baptisme there was nothing talked of but that and concluded the Anabaptists and all were Antichristian and there was no Church nor any thing till we had Apostles againe as I told you that any that hold that principle and follow it closely and rationally they will infalliably come to Apostles and Miracles and Signes from heaven And reason shewes it for they will frame such a curious peice like Moses that shall be an absolute rule to binde every thing and nothing shall be expedient or inexpedient but all cammanded or forbidden nuzzeling and searching for this peice and cannot finde it they will give over and say let us have Apostles c. And so how shall they win poore sinners when they see they whirle about will they ever delight in your religion when it is thus presented to them Carnall people though they cannot answer their objections yet they will say these people we know not where they stand therefore we will not meddle with them Such people as studie crotchets and put such stresse on them they can doe little good whereas if they would walk by expediency they would win people to the Lord. Therefore suffer not thy heart to be above the word of God to master it but put thy heart under the word of God and let it square thee try thy heart by the word of God or else I know who will have the worst of it 2. They present religion as burthensome Another reason is as they present religion as an endlesse thing So as a wondrous burthensome thing as an intollerable task to them And our nature flesh and blood is so averse to goodness that it is loath to under goe even the sweet yoke of Christ In the second Psalme there is a prophesie of the people under Christ Let us break their bands say they and cast away their cords from us VVhich is only meant of the law of Jesus Christ which is an easie yoke and a light burthen now when people shall goe and add abundance to this and make as many more lawes and more grievous than Christ hath made and shall present such a masse to the people no wonder that they start off and run from them For present Christ as lovely and amiable as you can yet a carnall heart accounts it a burthen and runs away That is the reason to my knowledge that in some countries people have laboured much done little good VVhy this was the greatest stumbling block they made lawes concerning haire it must be of such a collour the scarfe and the band and the handkercheife upon it so cast dams upon people they law such lawes that they would not come neare them but railed against godlines and some were readie to hang drowne themselves and from thence it comes they make nicks knacks where the scripture makes none So that though all men do not so yet generally carnal men conceive some such thing I remember a story of a learned man that there being a wild Gentleman of a great estate set to him to traine him up and bring him under a little the young man hated and abhorred him and had as leiv be hanged as come neere him for he thought he should loose all his liberty but the old Gentleman would walk and the young man with him and when the young man would bowle he would bowle with him and when he saw it was not such a task as he thought it had been he proved a godly zealous man So this is a mighty hinderance of doing good to others to make religion to seeme gastly by little inventions and knacks that men make that Christ hath not bound them to a carnall heart will not come into such a prison 3. They present religion as rediculous Thirdly they can doe little good to others because they present religion to carnall men as a ridiculous thing to be laughed at How so I will tell you carnall men however you conceive of them they have oft a spirit of illumination common knowledge and right reason and by common knowledge and right reason they may be able to judge farther than many Christians what is the will of God and what is not in externall things though they be strangers from the power of those things Therefore when you come to carnall men and scatter such lawes and commands and rules among them though they be strangers from the power yet they are able to judge as well as your selves whether they be the lawes of God or no for they have understanding and reason they have Scripture and they have common illumination therefore when people make such lawes whereas they should respect what is expedient and take the lawes that Christ hath made they expose themselves to be laughed at they are so far from gaining of soules But Fourthly because this is a great thing for that reason we came into the world to win soules 4. By not eyeing what is expedient men deprive themselves of opportunities of doing good and to feed the lambes of Christ therefore I shall shew you farther that by so doing you deprive your selves of abundance of opportunities to do good that though they would never so faine do good as much as others yet they are deprived of the opportunity to doe or receive good My meaning is not that any should doe evil that good may come of it neither doe I mean that men should doe lawfull things if they be in a doubting condition but my meaning is they should endeavour to remoove all prejudices and misconceits of things whereby they lay blocks in their own way As for instance how many godly men in this land godly and holy and of great gifts
that desire to doe good and it may be out of a conceit or rather with reverence out of conscience of the Pulpit or the places we preach in have hid their tallents and have laid downe their work and kept in their gifts and become unprofitable And how many hundred Christians are there that are godly and holy people out of conscience of the calling of the Ministers or the house that they meet in have with the griefe of their soules and many a heavy heart shut themselves in a hole foure or five women together and lost the use of those blessed gifts If they had studied whether it had been convenient it had been worth the while to dispute but God hath made no law for preaching in a pulpit or in a pew or in a house of stone or not of stone but making an absolute law that it must hold in all cases they fall into these snares that are greivous I speak not this that you should persecute such for they are godly people and it is a signe they have tender consciences I mean not so nor doe I perswade them to do things without some knowledg that they should not doe it doubtingly but I desire you to receive this truth whereby the occasion of such scruples may be remooved There be foure things The first thing is this that clearly demonstrates that they cannot doe much for God 5. If they do good it is by accident or the honour of God because if they doe any thing for God for the winning of others it is as I may say by chance by accident for it is a thing beside their intention This is their religion it is not to studie how I may honour God and bring in sinners this scarsly comes in their thoughts but what is truth and what is false what is lawfull and what is unlawfull Therefore divers that else are godly men let them have a nick right or wrong they never consider the Congregation how they may doe most good but they think this is truth and every truth must be preached in every place at every time to every people this is their religion they never look if it may doe good Wheras a Christian that makes no more lawes than Christ hath made and studies what is expedient and would win souls hee must be wise and watchfull and circumspect and able to see what may conduce to edification Therefore men in Scripture that were sent to win soules they are called fisher-men the Apostles were and fisher-men must be cunning it is not every baite that will catch every fish he must baite and waite and be cunning and wise Saith Paul I took you by guile I had a way to win you and insinuate into you men must make it their studie if they will win souls to the Lord to look not only that they preach truth but what truth to what people and what way they doe it Therefore Paul Gal. 2. when hee came among people that were not able to receive the truth concerning justification and concerning ceremonies he preached to them of good repute that is choice Christians that were able to beare it that they might communicate it to others or else he should loose his labour and run in vaine So in Act. 19. where there was great strife about the Temple of Diana Paul when he came there he knew that the peoples hearts were set on their Temple and the worshiping of their Idol therefore he doth wisely to doe their souls good he might have said I preach the truth and down with the image of Diana but when the busines was done bespake not a word against Diana and the Temple he hated the image and the Temple but he went the wisest way to work to win them That is another reason 6. They intend good only to few A sixt reason is this these people cannot doe good for the winning of others and for the feeding of the poore lambes of Christ why so If they doe any I told you it is by accident it is beside their intention or if they intend any it is a few of their owne minde and judgement those that are in fellowship with them only and the rest they look on them as unbelievers though they be never so holy and the Spirit of God have sealed to their soules yet they are unbelievers and are in an Antichristian estate and have the mark of the Beast on them and goe from them as if they had the plague on them I say thou mayest doe good to those people that are of thy owne minde thou canst never doe good to others with such language under such notions whereas others that walk according to the truth that I teach they walk equally to all Saints and as Paul saith I became all things to all men that I might win some He labours to win sinners to nourish the weak if they have any thing of Christ hee loves them if they have nothing he endeavours to work it VVhereas the other looks on them as Turks and Infidels and can doe them no good But you will say though wee looke so on them wee would doe them good if they would hearken to us It may be so and it is probable you would do them good but I tell you you shall never be able to doe it in that way VVhy because as Paul saith 1 Cor. 8. Knowledge puffeth up but love edifieth If you love them not you can not edifie them If I did know a man that should teach mee and loved me nor I cannot I will not be edified VVhen good people that are sealed that they are the Lords and that Christ is in them when people shall come and call them Antichristians and that they have the mark of the Beast on them and that they are unbelievers are they like to doe them good they are not because love doth not intervene 7. They lead others to destruction Shall I add one word more and end that Lastly they cannot win others or doe good to others why so It is a foreword I am death to speak it but I know it is true because they are so far from edifying that those that goe that way according to that principle they lead many silly souls to their own destruction How I will demonstrate it thus the principle is this that nick that is new they lay such stresse on it that he that followes that is a believer and a Saint though he be stark naught now there is no poor carnall man there is no soule so wicked and wretched but hee would be willing to doe something for himselfe and when he findes so easie a way to Heaven that it is but observing such an externall thing he will be of that way though he be a whoremonger an adulterer As it is in Popery though I compare not the persons but there is the same principle in both how comes their Church to be so great they come to poore people that
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
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
that make lawes to tie themselves Part. 1. Page 46 Those that make lawes to binde others Part. 1. Page 47 Danger to take away any of Gods lawes Part. 1. Page 59 Not to make lawes where God hath not Part. 1. Page 158 Mens lawes forced on people Part. 2. Page 28 Law and Gospel not to be mingled Part. 2. Page 52 see example Gospel Things lawfull now that were not of old Part. 1. Page 5 Lawfull what meant by it Part. 1. 6. Page â—2 Sin in doing lawful things Ibid Saints now their liberty in point of lawfulnesse Part. 1. Page 8 Christians troubled in the use of lawfull things Part. 1. Page 74 Men reproved that regard only lawfull things Part. 1. Page 89 see expedient rule submit heart Learning not to be disparaged Part. 2. Page 51 Errors on the left hand Part. 1. Page 40 Liberty of Saints in the new-Testament Part. 1. Page 14 Why Christ hath left that liberty Part. 1. Page 17 To understand our Christian liberty Part. 1. Page 51 Knowledge of Christian liberty safe Ibid Christian liberty not to be infringed Part. 1. Page 55 Christian liberty not to be abused Part. 1. Page 59 Christian liberty to be held fast Part. 1. Page 160 see others contention Gospel Life see salvation New light discovered Part. 2. Page 49 Expedient actions increase love Part. 1. Page 70 Love to be practised by Saints Part. 1. Page 106 Love to a mans selfe natures law Part. 1. Page 119 Love a help to expedient walking Part. 1. Page 179 Gods love in the Gospel to sinners Part. 2. Page 13 Things lovely what Part. 1. Page 85 M MAgistrates how far they may determine concerning Worship Part. 1. Page 107 Cautions for Magistrates in determining Part. 1. Page 109 see time place Malignants cause of the present contentions Part. 1. Page 132 Many see all Masters of families how they may determine concerning worship Part. 1. Page 109 Meanes see dutie Members of Christ who Part. 1. Page 35 Saints in the new Testament growne men Part. 1. Page 18 Excellent Christians have Christs minde Part. 1. Page 153 Ministers forced on people Part. 2. Page 28 Gospel Ministers to be imbraced Part. 2. Page 45 see stumbling-blocks Afflictions moderated to the Saints Part. 2. Page 20 Modestie a law of nature Part. 1. Page 119 Common multitude cause of the present contentions Part. 1. Page 134 N Nature THe law of nature to be looked too Part. 1. Page 118 Gods ordinary commands agree with the law of nature Part. 1. Page 119 Contrary names put upon men and things Part. 1. Page 101 Names of persons and things changed by the Devill Part. 1. Page 131 Service of naturall men hard Part. 1. Page 33 Magistrates may determine in necessary indifferent things Part. 1. Page 109 The Ministery of the Gospel nothing but good news Part. 2. Page 6 Latitude of Saints in the new Testament Part. 1. Page 12 see grace liberty O Offended see law OFfices and officers in the new Testament Part. 1. Page 17. Saints tyed more strictly of old Part. 1. Page 8 see lawfull grace Punctuall lawes in the old Testament Part. 1. Page 15. Old Testament spirit what Part. 1. Page 45 Sign of an old testament-spirit Part. 1. Page 91 How men deprive themselves of opportunities Part. 1. Page 147 Christians must walk orderly Part. 1 Page 86 Things done disorderly how Part. 1. Page 87 What hinders men from winning others Part. 1. Page 53 see law P Papists HArdnesse of Papists service Part. 1. Page 33 Men offended that their party is spoken against Part. 1. Page 163. see engagement Posseover strictly observed Part. 1. Page 16 What actiins tend to Peace Part. 1. Page 71 The way to peace Part. 1. Page 100.122 No peace to the wicked how Part. 2. Page 34. see selfe prosperity Some men thinke truth alway goes with persecution Part. 1. Page 175 Persecution of Saints a previledge Part. 2. Page 19 Decency in respect of a Christians person Part. 1. Page 78 Place of meeting to worship how to be determined Part. 1. Page 108 Pope his practise Part. 1. Page 48 Power given in the Gospel to doe what is required Part. 2. Page 23 Practise see Pope Bishops Things worthy praise what Part. 1. Page 85 Praise only to God Part. 1. Page 86 Of preaching Part. 1. Page 116 Precepts of severall sorts Part. 1. Page 56 see rule Prejudice inconvenient Part. 1. Page 172 Of Presbytery Part. 1. Page 49 False Presbytery Part. 1. Page 101 True Presbytery Part. 1. Page 102 Presbytery and Independents wherein they differ Ibid Presbyterians judgments Part. 1. Page 124 Contention from carnall Presbyterians Part. 1. Page 129 Principles and ends of carnall Presbyterians Part. 1. Page 136 see contention Principles see Presbytery Priviledge see persecution Outward prophanenesse by whome allowed Part. 1. Page 43 Decency in respect of profession Part. 1. Page 80 Profit meant by expediency Part. 1. Page 66 Profit how brought by actions expedient Part. 1. Page 68 profitable see sin Truth goes not alway with prosperity Part. 1. Page 173 Prosperity sometimes goes with truth Part. 1. Page 75 Of singing Psalmes Part. 1. Page 115 Things pure what Part. 1. Page 85 Q Christians full of Questions why Part. 1. Page 140 R THe Saints must be dealt with rationally Part. 1. Page 110 Reason of three sorts Part. 1. Page 117 Right reason what Ibid Rediculous to tie the Saints where Christ hath not Part. 1. Page 50 Religion presented by some as rediculous Part. 1. Page 146 Christ come to work redemption Part. 2. Page 14 Decency in regard of a Christians relation Part. 1. Page 79 Religion see endlesse burthen Things of good report what Part. 1. Page 85. Benefit by Gospel reproofe Part. 2. Page 31 Right hand errours Part. 1. Page 44 Rigour not to be used in determining things Part. 1. Page 111 The Law the outward and the Spirit the inward rule Part. 1. Page 13 What precepts or examples make a rule Part. 1. Page 58 To walke all by the same rule Part. 1. Page 103 Every thing in Scripture not a rule Part. 1. Page 166 see Scripture S SAlvation to be accepted of from Christ Part. 1. Page 37 Wrong wayes to salvation Part. 2. Page 12 Rules mis-drawen from Scripture Part. 1. Page 168 Heed in drawing rules from Scripture Part. 1. Page 169 see Canon Rule Decency in regard of season Part. 1. Page 82 The way to peace in a mans self Part. 1. Page 138 Self a hindrance to expedient walking Part. 1. Page 177 Ministers not to run before they be sent Part. 2. Page 51 The Saints under the old Testament servants Part. 1. Page 17 Decency in regard of sex Part. 1. Page 80 Engagement to sinners to come to Christ Part. 1. Page 26 Leaving of sin profitable Part. 2. Page 21 God makes no peace with sinne Part. 2. Page 35 Salvation offered to sinners as sinners Part. 2. Page 36 see lawfull singing see Psalmes Difference small between Indedependents and Presbyterians Part. 1. Page 125 Sobriety a help to expedient walking Part. 1. Page 177 Saints in the new Testament sonnes Part. 1. Page 17 Expedient actions for the good of the soul Part. 1. Page 74 The service of the devil will one day be soure Part. 1. Page 34 Saints in the new Testament have more of the Spirit Part. 1. Page 19 Christs Kingdom spiritual Part. 1. Page 20 The Spirit enables to doe what is required Part. 1. Page 35 Spirituall things to be studied Part. 1. Page 105 Spiritual Christians their carriage Part. 1. Page 141 Spirituall things by whom relished Part. 1. Page 155 Spirit by whom restrained Part. 2. Page 29 see rule Ministers to woe men as spouses for Christ Part. 1. Page 28 Strength not given to keepe lawes of our owne making Part. 1. Page 139 Men strive about unlikely things Part. 1. Page 126 Men strive about that they cannot proue Part. 1. Page 127 Doctrine not to be abused to strife Part. 1. Page 165 Gospel way a strict way Part. 1. Page 94 To be strict in point of expediency Part. 1. Page 98 Stumbling-blocks keep men from Christ Part. 1. Page 27 Stumbling-blocks removed Part. 1. Page 162 Saints now tied chiefely to the substance of things Part. 1. Page 23 see supper To submit to Christs laws Part. 1. Page 38 To look to our principles against times of suffering Part. 1. Page 176 Supper of the Lord how ordained Part. 1. Page 16 Substance of the Lords Supper set downe Part. 1. Page 24 Sweetnesse in the Devils service whence it is Part. 1. Page 34 Sweetnesse in Christs service not tasted Ibid T EVery thing in the Gospel glad tidings Part. 2. Page 11 Gospel tidings great and true Part. 2. Page 48 Gospel tidings to be spread abroad Ibid Tie see ridiculous Time of publique worship by whom to be determined Part. 1. Page 107 Comforts against troubles Part. 2. Page 51 Things true what Part. 1. Page 84 Saints of old as children under tutours Part. 1. Page 18 V Signe of unbeliefe Part. 2. Page 36 understand see liberty Unsetlednesse in Religion whence Part. 2. Page 57 W VVatchfulnesse a help to expedient walking Part. 1. Page 179 Weak Christians cause contentions Part. 1. Page 129 Nothing commanded by God to be weakened Part. 1. Page 165 Some make the way wider than Christ hath made it Part. 1. Page 40 Expedient actions tend to the winning of others Part. 1. Page 73 see others Carnall wisdome a hindrance Part. 1. Page 176 Spirituall wisdome a help to expedient walking Part. 1. Page 177 God wil interpret his own word Part. 1. Page 174 Fancy to be subjected to the word Part. 1. Page 178 Notions to be followed as they agree with the word The maine work of salvation done already Part. 1. Page 29 Liberty in the externalls of Gods worship Part. 1. Page 15 No liberty in the substance of Gods worship Ibid The maine work done concerning worship Part. 1. Page 104 Y Yoake of Christ what Part. 1. Page 9. READER THe number of the Pages in the latter three Sermons beginning with 1 2 3 c. For thy ease in the use of the Table I have set down what is contained in the nine former Sermons as Part 1. In the three latter as Part 2. Whereby with ease may be found any head in either T. S.
of the Gospel compare one Chapter and one Scripture with another search the Scriptures and goe to God to open the meaning of it Sixtly â— Use 6. To spread these glad tidings to others spread these glad tidings as much as you can to others You know when people receive good newes they run and tell it to others The poore shepheards Luke 2. when they heard the newes of the Messiah they left their sheep and ran to the Townes to tell it So when Christ was risen Mary runs to tell the newes to the Disciples Beloved when we understand this good newes we should endeavour to spread it People buy Diurnalls for their friends and fold them in their Letters and send them about the Kingdome let us doe so with these spirituall tidings that we may send them forth O I would to God that wee did see how the poore Countries in the North and West of England in many places in Townes they have not so much as a Service-booke not so much as reading if God settle and compose these times the Lord give you hearts to joyne together to finde out a course to send the Ministers of the Gospel to bring the glad tidings to poore people that lie in the Mountaines of darknesse and in the shadow of death Gospel-preaching not to be hindred And let us not be so curious or scrupulous as to hinder people that they should not preach the Gospel Suppose people have no degrees in the University or it may be have not the knowledge of the tongues though that were to be wished let us not pick quarrels with them to stop their mouthes and to hinder the preaching of the Gospel And let us not think so hardly in these dayes of those men that God hath raised to preach the Gospel It is strange you shall have your Pulpits ring calling them Tub-preachers and Tinkers and Coblers We should think better of them Why they are filled with good newes and they goe and tell it to others We doe so usually in other things when we have good newes we run to our friends and neighbours and comrades and make it known New light discovered in these dayes This is an age wherein God comes and fills his people with the glorious light of the Gospel and poore wretches they cannot chuse but speak what they have seen and heard therefore be not so captious and furious The Lord hath spoken who can but prophesie Amos 3.8 When God fills peoples souls with the knowledge of Christ who can keep it in It is as the new wine spoken of in Job it cannot be kept in And surely the time is comming that young men shall see visions and old men shall dreame dreames and God will poure out his Spirit upon all flesh and they shall prophesie It is prophesied in Joel and this is to be made good in the new Testament And therefore if wee see that the Lord fills young men or tradesmen c. and gives them hearts to goe and tell the good newes to others why should you be so extreamely troubled and spend your spirits in rage at it I use not to tell stories but let me tell you this one thing since I have been from you of late I have observed and seen in the Mountaines of Wales the most glorious work that ever I saw in England unlesse it were in London the Gospel is run over the Mountaines between Brecknockshire and Monmouthshire as the fire in the thatch and who should doe this They have no Ministers but some of the wisest say there are about 800 godly people and they goe from one to another They have no Ministers it is true if they had rhey would honour them and blesse God for them and shall we raile at such and say they are Tub-Preachers and they were never at the University Let us fall downe and honour God what if God will honour himself that way They are filled with good newes and they tell it to others and therefore vex not at them and say O what times are these and what will become of us Why what is the businesse O such a man he was never Master of Arts hee was never at the University and he takes upon him to preach when it may be he hath more of God in him than I and a hundred that have all this Only take two Cautions Cautions Learning not to be disparaged First I speak not to disparage learning or learned men it were to be wished that there were more godly and learned men also in England and Wales Men not run before they be sent Secondly take this Caution that because God fills many with the Gospel and they doe a great deale of good take heed least any of you run before you be sent that is that a man goe not rashly and believe his owne judgement rather than the judgement of the Saints as divers in this City they think they are fit to preach and other people of God that are better able to judge of their gifts think not so and yet they will run presently Take heed of pride and rashnesse but if God fill a man with the tidings of the Gospel and others of the people of God see it sparkle out as a vessel full of new wine who am I that I should resist if with humility hee make known this tidings to others If the Gospel be such a thing as I desire you to spend some thoughts in considering of this truth then this should comfort us Vse 7 Comfort against present troubles and help our patience a little in these trouble some times that though all be out of order and we suffer such losses yet blessed be God we have the voyce of the turtle still in the Land thou maiest say though I have hard newes at home trading is low and my stock is small yet blessed be God I have the Gospel that is I have abundance of glad tidings made known to my eares and to my soule every day This is some comfort you have lesse of outward things but more of inward I suppose then ever Another thing is this Vse 8 if this be so then it is a caution that is necessary to be observed by us that are Ministers 1 Not to corrupt the Gospel they must take heed of two things First take heed of currupting and adulterating this blessed Gospel and glad tidings with their owne wisdome it is glorious enough of it selfe every addition of humane wisdome makes it worse take heed of sophisticating the word of God of playing the hucksters as the Apostle saith 2. Cor. 3. wee are not those that play the hucksters hucksters mingle apples and peares they mingle their commodities take heed of that And then take heed of mingling the Law 2. Not to mingle Law and Gospel and the Gospel together It is true the Law is necessary and is added to the Gospel but God intends not in the new testament that
it should be mixed and mingled with the Gospel As to instance in a few many ministers undoe the soules of people I know this by experience that a Gospel-heart that is but weake in Gospel light and grace had rather lie a yeare in close prison than to be a yeare under a ministerie jumbling old and new together the Law and the Gospel for it routs and onfounds a poore soule As to preach terrour and damnation to a sinner qua a sinner properly as a sinner though we be called ministers of the Gospell yet this is a part of the ministerie of the Law for the Law brings curses for a sinner and blessings for him that doth well now when we quatinus as a sinner damme him 2. It is legall to do good or abstain from evill for fear of judgment and curse him we harden him and make him run further from God then before Secondly when men have drawen men to good or driven men from evil with judgments either spirituall or temporall this was the way of the ministery of the old testament When people shall take all the judgments of the old testament and perswade a man to do this or to take heed of that or else thou shalt have judgment fall upon thee and thou wilt bring judgment upon the Land Beloved this was the way of God certainly and the way of the ministery of the old testament but I never knew a saint a void evil or doe good for feare of such judgments Therfore looke to thy owne experience men may play at dice with the word of God that way if a mans wayes like them not they may say they will bring judgment upon the Land as Independants or as such and such men but these are but bug-beares why because in the Gospel the saints are dilivered from the hands of their enemies that they may serve God with out feare they know that in God there is no cloud God may chasten and correct them out of love but there is no danger otherwise And then againe they are delivered from men they are not the servants of men Cause of divisions I doe think for my part constantly that the mayne cause of all the divisions and stirrs and contentions among us is because there 's so much of the old testament in our ministery especially and our profession must be accordingly for our strength will be according to our meat And truly a man may be a Godly man and yet may be a minister of the old testament and if you take a man let him be a Godly man if his grace be bred in him by the ministery of the old testament and nourished in him by that and take another saint that hath grace planted and bred by the ministery of the Gospel and nourished by that the former man though he be godly must of necesity persecute the latter I pitty them when ministers rale against this man and against that and they know not why yet they may be Godly men Ishmael might be a Godly man for ought I know he was a type not of wicked men but of men under the old Covenant If ever you will have peace and comfort in the Land beg of God to remove an old testament spirit from our preachers from our prayers and our principals and to set up the new testament Jesus Christ in the Gospel and then certainly the promise shall be fulfilled we shall be all of one heart and one way and one mind but it will never be otherwise as long as some reach to the ministery of the new testament and others goe in the old as Ishmael and Isaak could not be reconciled no more will these I will conclude all only with this last word Vse 9 To receive the Gospel seeing it is cleare out of the word and so truly I hope you apprehend it through Gods grace that the whole Gospel is Good it is nothing but sweet and glad tidings to the worst of sinners much more to saints then I exhort you in the name of Jesus Christ that you receive this Gospel O there is no reason why thou shouldest be so shie of Christ when we speake faire and offer faire to your soules and beseech you earnestly and give you reasons why you should receive Christ you harken but a little and you goe away so shy there are some sinners still beloved there is no reason for it God deads plainly there is no tittle in the Gospel but it is really good and glad tidings to the worst of sinners therefore receive it What is that Indeavour to beleive it 1. To beleve it for the Lord Jesus that is the faithfull witnesse hath sayd it and children heretofore used to say it is as true as Gospel and though it be Gospel and truth yet you will not beleive it Then indeavour to imbrace it with joy 2. Embrace 〈◊〉 with joy and affection as in 1. Thess 1. see how they received the Gospel in joy with much affliction What if it bring a little affliction with it that thou be jeared receive it with joy it is joyfull and glad tidings And then resigne thy self give thy self wholy up to walk according to this blessed Gospel 3. To give up our selves to it and not to turne it into wantonnes or abuse it but that thou maiest give thy self bodie and soule as a living sacrifice to Jesus Christ that since he died for thee and hath given thee aboundant righteousnes and everlasting salvation and all blessed and glad tidings in it that thou maiest give thy self and all that thou hast and art freely to live to that Jesus Christ and to obey his blessed commands These are the uses that you and I should indeavour to make that this truth may remaine and abide with us that there is nothing in the whole ministery of the new testament but good tydings and glad newes to the worst of sinners FINIS An alphabeticall Table of the principall Heads contained in the foregoing SERMONS A ABuse see Liberty Accident Part. Page How men come to doe good by accident Part. 1. Page 148 Adoption Spirit of adoption to be laboured for Part. 2. Page 40 Full spirit of adoption wha Part. 2. Page 41 Affliction see moderated Age Decency in regard of age Part. 1. Page 82 All what meant by it Part. 1. Page 4. Angels Angels waite on the Saints Part. 2. Page 18 Ascended Christ ascended into heaven Part. 2. Page 16 B Backsliders Backsliders their course Part. 1. Page 156 Baptisme Baptisme how appointed Part. 1. Page 1◠Baptisme the substance of it only set downe Part. 1. Page 23 Baptisme the way to peace about it Part. 1. Page 100 Manner of baptisme determined by the Magistrate Part. 1. Page 108 Baptisme doubted of by some Part. 1. Page 141 Believed Believing Believing in Christ what Part. 1. Page 36 Gospel to be believed Part. 2. Page 54 Binde Not to binde others where Christ hath nor bound them