will teach us his waies and we will walk in his pathes for out of Sion shall goe the Law and the word of the Lord from Jerusalem This is to come to Christ when our eares are open and our hearts are ready to heare and learne whatsoever Jesus Christ shall teach us Therefore when we say to a drunkard or to a carnall man or woman that are in their sinnes as I was come to Christ what doe we meane by that Be not refractorie be not wise in thine owne eyes any more doe not come and heare the Preacher and yet believe as thou list but lay thy soule at the feet of Christ and be willing to receive the instruction that Christ teacheth thee Doe not as children doe with their bread take it and crumble it on the ground to the dogges and eat one bit themselves and throw away another So doe not crumble the word of God to take one bit and throw another bit to thy neighbour and another at thy heeles when thou goest out of doores no but receive all that Christ teacheth thee though it be contrarie to thy corruption and above thy reason yet indeavour to believe it That is one thing Secondly to believe in Christ or to come to Christ 2. To accept life and salvation from him is when thou art willing to accept of and to receive life salvation that Christ offereth Whereas it may be thou now art a naturall man this is thy condition either thou art a sottish creature and doest not think of life and salvation any where thou carest not for life or death but goest on like a beast or if thou doest thou hast a little devotion of thine owne procuring or thou liest desperately in sin either of these is thy condition Therefore now this is to come to Christ looke not what thou art worthy to have but what God is willing to give God is willing to bestow everlasting life freely therefore looke upon the brazen Serpent that is lift up and indeavour to receive and accept of that salvation that is offered by him Thirdly 3. To submit to Christs lawes be willing to submit to the lawes of Christ for Christ calls to thee as a King Therefore in Mat. 11. I believe that is the meaning of the place though there be more in it Come unto me yee that are wearie and heavie laden and I will give you rest for my yoke is easie and my burthen is light What is it to come to Christ When I am willing to come out of other services and to leave other masters I will serve the devill and my lusts no more but I will come under the Standard of Christ Christ hath lift up a Standard expects that every one should submit to his blessed Law Therefore put these things together labour to understand them and remember them and the Lord blesse them to thee that after this day thou maiest not lie sotting in sin but that every one may come to Christ that he may teach you inrich you with life that hee may rule over you and that you may be his subjects for ever There are other Uses of this point that I must leave till the afternoone 1 CORINTHIANS 10.23 All things are lawfull for me but all things are not expedient c. YOu remember that I proposed to you three Doctrines from these words tending I hope to the healing of the divisions that are among the godly The first was That Saints in the new Testament in point of lawfulnes are not so strictly bound as the Saints were under the old Testament This you had proved and opened to you in some measure the last day In the morning we had occasion from this doctrine by the by to call upon poore sinners to come in to Christ because their is such largenes and liberty and spaciousnes in the wayes of Christ The yoke of Christ is so easie Now I shall goe forward to a Use or two more that remaine of this doctrine that wee may proceed to the next In the next place therefore Use 2 Reproofe of two sorts of people we may hence see the errours or mistakes that are in divers Christians among us that doe cause contention we may justly reprove them from this doctrine we may discover them at least I will not use any nick-names it may be you would understand more clearely what I mean if I should But I see the devill gets much advantage by nick-names by calling men Prebyterians and Antinomians and Anabaptists and I know not what therefore I beseech you beware how you use those names though I say not it is unlawfull yet there be mistakes let us call them as gently as we can that are generally among us either On the left hand or On the right Those that erre on the left hand And both are to be reproved from this doctrine On the left hand I mean those that make every thing lawfull and would have no band 1 Those that would make the way wider than Christ hath nor tie as it were they would make the way wider than Christ hath made it they would makea greater latitude than God hath made Now I say these all come to be reproved from this word ALL in the text for I shewed that by the word all is not meant all things in a universallity that I may be any thing I may be a drunkard and be a Christian I may be a swearer and be a Christian I may doe what I list and yet be a Christian but as I said by all things is meant many things those that take it universally will doe nothing Therefore on the left hand I say these doe mistake and of these there be three sorts all godly Christians I hope they are I wish every one to own his share and my selfe where I am guilty There are one sort of people among us you have a name for them but I will not use it that doe apprehend so much beautie and lovelines in spirituall things in grace and the worke of the Spirit in the person and excellencies of Christ and the like that they looke upon the externall manner of Gods worship or government as a smal contemptible thing with a disdainfull eye Beloved I make not men of straw to speak to but I know many godly people that hold so that say it is ridiculous and they care not which way the Church of God be ordered or governed because the Kingdome of God consists in righteousnesse and peace and joy in the holy Ghost And they smile to see contentions between Presbyterians and others and think that these are too mean and too low things for Saints to looke after Give me leave to tell you my thoughts I confesse as I conceive that of all others this is the least error yet it is an error and mistake for though it be true that spirituall things are the maine and other things are but little to be regarded in
passion Thus of the 1. generall head Things indifferent Next of the morall Law 2. For the morall law of the ten Commandements whose injunctions and prohibitions directly determine the question what things are necessary viz. must be done or must not be done and consequentially what it leaves out it resolves us to be indifferent the licentious of this age lay aside thereby to attain a vaster liberty to make more things indifferent then ever God made and so to doe even what they please And their pretended reason is because they conclude it to be of the Covenant of works And I wish they have not learnt it from Pulpits unskilfully handling it and putting it wrongfully under that notion For the morall law of the to Commandements is cleerly an appendix or part of the Covenant of Grace For as Love answers to faith in the New Testament so did the ten Commandements answer to the Ceremoniall law in the Old Testament Will any man that is in his wits according to Scripture deny that either love in the New Testament or the Ceremoniall Law in the Old Testament were of the Covenant of Grace The text is plain Gal. 5.6 In Christ Jesus neither circumcision availeth any thing that is then or at any time in the outside nor uncircumcision but faith which worketh by love And the Lord Christ and the Apostles have this often up The law is fulfilled in this one word LOVE And saith Christ of the Ceremoniall law John 5.48 Had ye believed Moses yee would have believed me for he wrote of mee I need say no more to mind men that love in the N. T. and the Ceremoniall Law in the O. T. were of the Covenant of Grace and that love in the N. T. answers to the ten Commandements in the O. T. And is there any thing in the ten Commandements to bespeake them a place in the Covenant of workes Doth commanding Why then doth Christ so often say to believers John 14 c. If you love me keepe my Commandements It 's farre more suitable to a Gospel way and a gracious Covenanting Spirit rather to be commanded by the authority of his Saviour then to pinne all obedience upon the power of his own uncertain love Luther hints notably to this Lord saith hee thou commandest me to pray I cannot pray as I would but I will obey Though my prayer be not acceptable yet thine owne Commandement is acceptable to thee And if ever any man Luther was of a most pure high Gospel-spirit deny it who can that hath read his Commentary on the Epistle to the Galatians now common in English On the other side what meanes the preface to the ten Commandements viz. I am the Lord Hebr. JEHOVAH Thy God which have brought thee out of the LAND of AEGYPT out of the house of bondage Doe not these words usher in the Commandements and set them down amidst the Covenant of Grace For here God as our God upon new tearms of redemption freely offering himselfe to us not upon the old namely doe this and thou shalt live We are brought out of Aegypt in Christ Mat. 2.15 That is we are brought out of sprituall Aegypt the wicked world as John expounds it Revel 11.8 An hint of these things is enough to them that will understand And doe not severall promises annexed to severall Commandements as to the 2d 4th 5th sound of Gospel-grace to the same tune with the preface I am importuned to be short for the accommodation of the Printer therefore I can but touch things It were strange if God many hundred yeares after his Govenant of Grace which he promised and plighted with man Gen. 3. Expounded and further confirmed Gen. 17. Compare Rom. 4. Should at Sinai make a Covenant of workes Learned and pious Polanus renowned for both is bold to speak higher It were very unreasonable saith hee to imagine that God should make a Covenant of workes with man after Adams fall and so unable to doe any spirituall thing having made THAT only ONCE viz. in Paradise when man was in a CAPACITIE to enter into SUCH a Covenant Object The Apostle Paul often in his Epistles opposeth the Law to faith and seemes to understand both the Ceremoniall and morall Answ The Apostle doth not oppose the Law to faith as the Law is considered in it selfe but as it is misconceived and misemployed by the Justiciary Selfe-justifier Cleer enough the morall law is not opposite to faith Jam. 2.21 to the end of the Chapter study the place For the least thou canst make of it will be thus much that a working faith is the only living justifying faith Working must justifie faith to be true faith as faith justifies us to be true Saints But the justiciary that would justifie himselfe by working he lookes upon all law both morall and Ceremoniall yea and upon the law of FAITH too as the Apostle cals it as on works Those of the Jewes that were such justiciaries obeyed the morall law not out of faith working by love Gal. 5. but out of selfe-love to justifie themselves by selfe-wrought righteousnesse Mark 10.20 Luk. 10.29 And they sacrificed and used other things of the Ceremoniall law not as an expiation and attonement including Christ as the kernel but as on workes by them performed to their cost and labour and so rested in the deede done Jer. 7.4 And so the Prophet cals Ceremonies there then lying vanities And forbids them Isa 1. Upon this consideration the Apostle speaks acuratly and precisely to the false notion of these Jewish justiciaries Rom. 9.31 32. They attained not to righteousnesse because they sought it not by faith but AS IT WERE by the workes of the Law meaning that the law morall or Ceremoniall was not in themselves of the Covenant of works but by the false notion of justiciaries they were to them tanquam WORKES they were as so to them to this Luther speaks notably to this effect Men saith he looke on the law asquint they looke on the law given by Moses as MOSES MOSISSIMUS that is MEER MOSAIGALL MOSES i. e. upon the Outward things and performances abstracted by themselves and so the Law saith he kills And not on the Law as given by Moses AARONICUS that is AARONICALL MOSES i. e. as Aaron the High Priest joyned with Moses typifying Christs Priestly office as Moses did his Propheticall and Kingly whereby attonement is signified for our persons and for the sins of our imperfect obeying the commands of either law and so our soules are saved alive So that as faith and love cannot be separated nor may they be confoūded in the New Testament Not confounded to make the law of faith a worke as the Papists and others doe whiles they adore it as a quality in us without its object Christ grasped in the hand thereof and so looke upon it as love viz. as a working thing in us or to make love as faith as if love were the forme of faith perfecting
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
my burthen is light That is not only in respect that we have more grace in the New Testāent than there was in the Old More grace in the new Testament then in the Old though that be true but in it selfe the way by Jesus Christ the way to Heaven and salvation in obedience to Christ is a lighter burden and an easier yoke than the way that the Saints had as it were by works in the Old-Testament or that sinners now have that are out of Christ In Phil. 4.8 Finally my brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are of good report If there be any love if there be any praise think on these things Paul having taught them concerning things to be believed matters of faith he comes to matters of obedience and now he makes a generall rule as if he had said You are Saints of the New-Testament and Christ hath made you an easie yoke And it is not for me to descend much to particulars for you but I will make a generall rule If you finde any thing that is true any thing that is honest any thing that is honourable or venerable any thing that is lovely or any thing that is of good report if there be any vertue or praise think of those things lay hold on those things I will not tye you but doe you spie them out if there be any thing lovely that makes the Gospel of Christ prayse worthy or any thing that hath vertue lay hold upon those things he ties them not to particulars For they might say a thing may be pure and not lawfull it may be lovely and venerable and not lawfull O saith he talk not of lawful Not to look so much to lawfulness as expediency you should not walk so much by that rule but if it be expedient and honour God and adorne the Gospel lay hold on those things And whatsoever yee have seen me doe that doe I will propose one place more because I desire that you may understand this point 2 Cor. 9. Where Paul doth shew them by his owne example that it was not fit for them to look to lawful things only but to what is expedient for saith he may I not lead about a Sister as well as Peter and others May I not marrie as well as they and live by my preaching as well as other men Doth not the Law of God say Thou shalt not muzzle the mouth of the Oxe that treadeth out the corne Yet I did none of these things I did not marrie nor take any thing for my paines of you Corinthians why so because he might honour the Gospel of Christ and not loose his glory in that for saith he though I be free from all men I make my selfe a servant to all that I might gaine the more to the Jews I become as a Jew that I might gaine the Jewes to them that are under the law as under the law that I might gaine them that are under the law to them that are without law as without law being not without law to God I become every thing to all men that by all meanes I might gaine some Paul would be a Jew with the Jewes and a Gentile with the Gentiles he would be strong with the strong Pauls compliance and weak with the weak how could he complie thus to win and save soules unlesse there were a latitude given by Christ wherein there is a liberty that is not determined and the Saints may apply themselves to for the glory of God and the good of others But Paul he was not without law to God that is in his soule and spirit he did keep close to God And not only so but in externals where God had determined for he would not sin to cōplie with men but it seems things were not much determined when Paul could be a Jew with the Jews a Gentile with the Gentiles as if he had not known the Jews as he saith catch them by guile Not as a cunning abominable creature but he could be wise politick for the glory of God the good of others he could be a weak professor with the weake and strong with the strong and be circumcised and shave his head and when he was among the Gentiles he could shew his freedome and win them he could be all things to all men which he could not have been if there had not been a latitude in the Gospel that people may use for the glory of God and the good of others So that we have now the lesson the truth proved Now let us open it a little The Doct. opened For the opening of it two things are to be considered The first is 1. Wherein this latitude in the new Testament is what are those things that you say are lawful now under the new Testament that were not in the Old wherein is that latitude what is admitted that was not then Then 2ly why the Lord in the new Testament hath given a larger scope for his people than God by Moses did in the Old For could not the Son of God be so faithfull as Moses that was a servant I speake with reerence why could he not be as strict as Moses Beloved not in the ten Commandmēts you are to understand that the morall Law of God that is the ten words as God calls it the ten commandments with the spirituall exposition of it through the booke of God God hath not given us more scope libertie in these than he did to them if so much As thou shalt not steale thou shalt not commit adulterie thou shalt not take the name of God in vaine God doth not give us leave now to cozen and sweare and steale and be filthy this is not the meaning you are bound as much to this as ever they were Only take that with this exception So bound to obey the Commandmēts though the curse be gone that if you be Saints and borne againe new creatures you are bound to doe this I shall shew upon what grounds and motives anon but the curse and plague and damnation that should seize on you and that was to seize upon them that went to be saved by it that is remooved and gone There is no damnation to them that are in Christ But the thing it selfe stands firme Christ came not to destroy the law but to establish it heaven and earth shall passe but not one iot or tittle of it shall passe The Law the outward the Spirit the inward rule I could shew may the law of God is the outward rule and the spirit the inward rule and these are not contrarie one to another as men usually make them These rules are the same to the Saints in the new Testament as well as in the old and as a Saint under the old Testament was a Saint under the Gospel as it were
violent though they be ready to devoure one another and ready to set the Kingdom nation on fire and say we will have our way and you shall not have yours yet marke it they both agree in this all these contentions they come from the same principle I speake not of every particular man but of the generality of both wayes it comes from an old Testament spirit in the one and in the other And though they be contrary as light and darknes point blank enemies yet as I have sometimes seen two rivers run contrary wayes that have sprung from the same head and hill so the one and the other if I mistake not of the great controversies at this time it comes from an old Testament spirit in the one as well as in the other What is an old Testament spirit I speake not to make the breach wider Old Testament spirit what but desire that it may be healed therfore I say that you may take notice of it take heed of it an old Testament spirit is this that there is in both a disposition to make a curious externall peice of government as curious nay say they why not more curious than Moses made in the Old I say in externall things And out of this principle every one will have his brat and straine and squeeze the Scripture one this way and another that and make fine peices that will never stand Only with this difference that the one side that in this are the honester of the two they endlessely make lawes and ties for their own consciences and the other party they make lawes and ties upon the consciences of others The one party is alway scrupulous 1. Such as make laws to tie themselves And why should not the Lord be more honourable than the servant and Moses that was a servant was faithful in the house of God and he made a curious peice even to a snuff to aloope to an ilet hole and there must certainly be a curious peice if we could see it Not knowing that Gods purpose is to make his worship glorious in spiritualls and so they goe on a long and search the Scripture to every jot and tittle squeese blood out of it and so tie knots and will not stoop an ace to their bretheren for a Kingdome Thus they binde themselves as the silk-worme or the spider with their own web And when they have made lawes they lay such a stresse on them that if they misse in a nick they conclude there is no Church nor no Common-wealth c. I could give divers instances as in that of dipping over head and eares because the word bapto signifies over head and eares sometimes and because the preposition em signifies to go into from that they binde all the Saints all the world over to goe into rivers so that if a man be not dipped but only sprinkled because of the preposition em that makes a nullitie of the Church that it is no Church and so consequently there shall be no Church at all so from prepositions and particles they make rules that Christ hath not tied them to I speak not to disparage the least tittle of the Scripture for Heaven and earth shall passe before one jot or tittle of it shall passe But take this too it is not every tittle or affix nor every preposition nor every example nor every precept that can make an absolute rule to binde all the Saints all the world over therefore though there be no preposition nor no tittle in the word but there is use for it yet it is not to be put to that use that every thing there must binde all the Saints in all the world that is a mistake The other sort of people have the same principle also 2. Such as make laws to binde others they would have a curious externall peice in the new Testament but with this difference that they would not be so scrupulous to themselves for many of them walk large broad enough but their fingers itch to make lawes and ties to binde the consciences of others and so they look upon the old Testament and see that a compleat peice how the Passeover was prescribed how they must take the lamb and at what age and how long they must keep it and when they must kill it and what posture they must use and what sauce they must have they see it a curious peice and they look on the new Testament though they speak not so as if Christ had left it very darke and short and briefe And indeed to speak the truth if the designe of Christ had been to make a curious externall peice under the new Testament as under the old they did think right no man could disprove them but Christ of purpose left things briefe as I shewed before How moderately and spairingly and covertly the Lord mentions Ordinances in the new Testament now they concluding that the worship of God in the new Testament must be more glorious than in the old and in outward things there upon they make Canons and eech it out and in so doing they make such ties upon indifferent things and things that Christ hath not determined to the Saints that though the things be otherwise good in themselves yet they have this evill one of the greatest in any Church in the world they bring the glorious sonnes of Sion under the New-Testament back againe to the Old So it hath been alway from the beginning Popes practise for wee see the Popes heretofore they alway looked on the new Testament as a lame thing short and dark therefore they made Canon upon Canon and Article upon Article every Pope made Canons and lawes and decretalls till they were endlesse to determine things that are undetermined that are left to the wisdom of the Saints in their riper age all a long an old Testament spirit that they might make a curious outward peice And so the Bishops Bishops practise they looked on the new Testament as dark and lame and they would take it and digest it into a method and make other bookes instead of a new Testament that a man might be a protestant and never see the Bible and a man might be a good Catholik and never see the Bible So they made the thirtie-nine Articles and decrees and Canons to eech out the new Testament and the minister must say this with a loud voyce and that with a low voyce and now he must sit and now he must stand and hee must read one lesson here and another there and here he must read the first and there the second Service and if he were rich he must weare long clothes and if he were poore he must weare short What an abominable thing is it to tie the sonnes of God that are not babies now under tutors with paltrie things when the Spirit of God in the least Saint is better able to determine than all the Bishops
mean in things that God hath not determined There was a stir in the Church about Timothy the Church then had but little knowledge and they heard that Paul conversed with the heathens Paul advised with the Church and he circumcised him and shaved his head he doth all this to get their love but afterward when they would have circumcised Titus by a law hee would not yeild a jot though I did it in love concerning Timothy yet I will not be bound by any man to circumcise Titus But held fast his liberty So much for that Doctrine 1 CORINTHIANS 10.23 All things are lawfull for me but all things are not expedient c. YOu may remember I observed three lessons from these words First that There are divers things now lawfull to the Saints under the new Testament that were not to the Saints under the Old Or There is a greater latitude in externall things for so I opened it for the Saints in point of lawfulnes under the new Testament than their was to the Saints under the Old-Testament That Doctrine wee have finished I come now to the second Doctrine which is this That Though divers things be LAWFULL to the Saints under the new Testament Doct. Though many things be now lawfull but few are expedient yet there are but a few things EXPEDIENT All lawfull things are not expedient nor fit for a Saint to doe under the new Testament Though there be divers things that are lawfull that God hath not commanded or forbidden that God hath not determined in his word yet of those things there are not many expedient for a Christian to doe that is at all times in all places c. For our proceeding in this point I shall shew you two things First open it a little to you for that is the chiefe Secondly wee will prove it briefly for methods sake And then by the help of God bring in the third Doctrine fitly I hope as a Use or Application All lawfull things I say are not expedient For the opening of it I shall shew these two thing First 1. Whatmeāt by lawfull things what is meant by lawfull things Secondly what is here meant by expedient things I spake somewhat of it before but that you may understand me concerning the first there are three sorts of things according to the Scripture that may be said to be inexpedient or inconvenient for a Saint to doe First it is inconvenient inexpedient for a Saint to doe things that are purely Things that are simply evil and simply evil though it be not properly said to be inexpedient as unlawfull yet in a sort it is inexpedient alwayes to all people in all places they are never sit to be done they are both unlawfull and inexpedient as it is in Ephes 5.3 Fornication and all uncleanness or covetousnesse let it not once be named among you as becometh Saints neither filthines nor foolish talking nor jesting which are not convenient which are not expedient not seemly Fornication and whoredome and filthiness such things are never expedient or beseeming a Christian to be a whoremonger or a drunkard or a cheater as I feare too many are it is never expedient So in Rom. 1.28 The Apostle saith that the people were Filled with all unrighteousnesse they changed the naturall use to that which is against nature and the men leaving the naturall use of the women burned in their lust one towards another men with men working that which is UNSEEMLY That is they committed Sodomie man with man and all sorts of wickednes and fornication and covetousness and maliciousness being full of envie murther debate deceite c. And what follows The Lord gave them up to a reprobate minde to do things that are not CONVENIENT which were not seemly That I may trouble you no farther with that evill things that are simply evil are never convenient at any time for any man to doe Secondly 2. Things that are simply good in three cases a thing may be inexpedient sometimes that is simply good hic et nunc at sometime in some place and to some persons it may be inexpedient in these three Cases First when a greater good comes in 1. When a greater good comes in a lesser good ceaseth it is inexpedient As for example to read a chapter and expound to your families it is expedient but if my neighbours house be on fire and his wife and children in it it is inexpedient for me to expound I am to leave that when a greater good comes in as in Luke 13. to raise up a beast or to waite upon ones parents being sicke on the Sabbath day when a greater good comes in the lesser good is inexpedient Secondly 2. When wee cannot come at the good without doing of evil a thing simply good may be inexpedient when I cannot come to the good unlesse I will doe that that is evil As if a man cannot preach in publicke except he will take the Caviliers oath it is inexpedient because I cannot come at the good but by doing the evil Thirdly 3. When a greater evil will follow the good a thing simply good may be sometime inexpedient when necessarily and directly and inevitably there will follow something that is grossely evil that is a greater evil than the good we doe is good I doe not say that evil by accident should terrifie us from doing of good for then wee should never doe good It may be you may stumble to heare me and are the worse And a hundred things that fall by accident these should not terrifie me but when evil appeares directly to follow in some cases it is not expedient to doe good We are commanded to reprove the works of darknesse but Mat. 6. if a man be a dogg or a swine that is in the height of darknesse and wickedness a man is not to reprove him because he will fall upon him and rent him for instance I see a wicked man and I have reproved him and I am in danger of my life if I tell him of his evils I am at my liberty whether I will reprove him or no So God sent Paul to preach to all Nations yet he preached only to them of reputation Gal. 2. That is to wise understanding Christians and kept it from other people he was bid to preach to all Nations but because he saw he should run invaine and undoe his ministery if he should doe it at that time by reason of that he did not doe that that was simply good in it self But thirdly 3. Things indifferent things may be said to be inexpedient that are as you call them indifferent things and by those I mean not only nor chiefely outward externall things civill things as eating and drinking and sitting and walking and the like but I mean in a generall sense every thing those things whatsoever they be that God hath not absolutely and peremtorily determined in his will and word in
Apostle bids them doe all things decently and in order They had before in prophesâ—ing spoken three or foure at once so they missed of the end the Church was not edified Secondly they made the gifts of some vaine they justled and put out one another So when you in the worship of God or any thing that God hath not determined doe so as that you attaine the end and when things suit that one is not justled out and undervalued by another then it is done orderly So this is the sence there are many things that are lawfull but are not expedient That is many lawfull things if I doe them at such a time I shall doe them disorderly As it is lawfull for you to speake but if you speake while I am a preaching it is disorderly for we shall not attaine the end of preaching you will put me out and make but a squabling so put these foure generall rules together you understand the doctrine that all things that are lawfull are not expedient If I were not desirous to make an end of this I could prove the doctrine though it need not much proofe by scripture and by parallelling it with other things with naturall things As in the Civill law many things are lawfull that are not convenient it is lawful for me to keep my child barer in apparrell than my servant but it is not convenient It is lawfull to keep my servant better than my wife but it is not convenient It is lawfull for a man to sleepe all day and to work all night I meane by the lawes of England but it is not convenient There are abundance of things that are lawfull for the saints that are no way expedient for them to doe But I passe that and hasten to the use and application briefely a word at this time Use To eye what is expedient and leave the rest for another time From this that hath been said learne this use which is the Third doctrine but for brevitie I make it the use or the application Of all that this being so that every thing that is lawfull is not expedient then it is the dutie of Christians to eye and observe not only I had almost said not so much but certainly not only to eye what is lawfull but in all their waies to looke what is expedient that is to see that it be orderly convenient laudable lovely of good report else though it be lawfull meddle not with it Therefore you shall see that the Apostle in all these questions from the seaventh Chapter to the middle of the eleaventh as you have many questions and in all or most of those the Apostle diverts the question They aske him if it were lawfull to marrie and being married if it were lawfull to put away their wives and if it were lawfull to eat meat offered to Idoles The Apostle doth not punctually answer to one of them whether it were lawfull or no but shewes what was convenient As if he should have said in all these and whatsoever else eye what is convenient and expedient as much and sometimes more than what is lawfull Reproofe of those that only regard what is lawfull Therefore this being so this points out clearly a generall fault among you That there are many professors among us this is the rule of their walking they only eye what is lawfull and what is unlawfull they goe about and trouble every minister and make endlesse questions Is this lawful and is that is it lawfull to play at Tables and at Cards and to weare long haire and naked breasts I will not dispute the lawfullnesse but I pray thee eye if it be seemly and of good report among the Saints whether it be convenient whether it advance any bodies good eye this There is a profession among you and a multitude of professors this is their religion they put their wayes under the new Testament in eye only what is absolutely lawfull or unlawfull good or evill and their questions are is it lawfull to doe this and that Sir They will goe as neare hell as one saith as the halter will reach as farr as they have law thy will goe to the brink of the pit as far as it is lawful though it may be they offend others and harden others that they will not come into God and breake the peace betweene them and their brethren and yet care not it is no matter is it not lawfull O wretched unhappie people that eye only the rule of lawfullnes and unlawfullnes What shall I say to them I have three words to say 1. It is a signe of an hypocrite First I say to such people that usually it is the signe of an hypocrit though it be not a certaine signe it is a very shrewd one it is a signe of a hollow heart that was never right to God that eyes only what is lawfull to doe it and unlawfull to avoid it it is a signe of a base heart that will do no more than needs must Why It is a signe that there is no love to God he will doe so much as God flatly commands and avoid that that God forbids or else he knowes he shall be damned but a heart full of love will alway be asking what is pleasing and seemly A drudg or servant in the house hates her master and had as live be hanged as to serve him if shee knew how but shee must but a wife that loves her husband dearely will shee doe every thing that shee may shee may goe to bed and lie til noone if she will he will not be angrie with her and though her husband bid her doe nothing yet shee will studie what is lovely and decent and comely pleasing and will not he take it kindly when he comes home O there is no love in thee a thousand to one but thou hast an hypocriticall heart for if there were love to God thou wouldest never stand so much upon lawfull and unlawfull as what is decent and comely c. hypocrites will goe as neare hell as they can that is their designe and the readie way thither is to goe to lawfull things only and not things expedient Well Secondly 2. It is a signe of an old Testament spirrit if it be not the signe of an hypocrit for I canoÌ„t say certainly it is yet it is a signe of an old Testament spirit divers of you rightly understand not that word it sounds harsh to you if you be strangers I wonder not at it but if you be those that continually heare me open the old Testament how our fathers were saved by the same Christ and by the same Covenant that we are c. I wonder that you should stumble for as you understand the book of God in reading it you coÌ„pare one thing with another so you must understand mens preaching comparing one Sermon with another Now when I say an old Testament spirit I mean not another
that are godly of the Presbytery must reprove those men that are full of fire and fagot and nothing else rather reprove them then connive at them 5. The common multitude Fiftly and lastly and so to end for this time the last sort of people are the common superstitious multitude They exceedingly blow up the fire how They cry out of divisions there are so many Religions amongst us there is this religion and that and they are all for conformity and O that the Synod would settle some government they care not what if it be Rome it self and it is dishonourable that we should have divisions and stirres among us Thus the blinde multitude cry whereas it is better to have division than an evil uniformitie It is true the time will come that all shall be of one heart and one way but it hath never yet been There were abundance of differences in the Apostles times in the first Churches between the Jewes and Gentiles and they were alway wrangling about blood and about the Law and Geneallogies yet they were the Churches of God deare to the Lord. So I say every little difference and discent makes not a new religion No opinions are profitable in a sort in the Churches that some should discent from others sometimes Therefore for the multitude to conclude this use labour to appease the multitude the multitude are ignorant labour to instruct and teach them Presbytery and Independency are not two religions but one religion to a godly honest heart it is only a little rufling of the fringe therefore make not the breach wider and blow not the fire more The Lord give you and me every one of us wherein by any of these sorts of people we finde our selves guilty to endeavour to reforme and to follow the things that concerne our peace that however our enemies will not receive termes of peace yet we may be at peace among our selves which the Lord grant The vvay to peace in a mans selfe 1 CORINTHIANS 10.23 All things are lawfull for me but all things are not exdient THe last lesson from these words was this That a Christian under the New-Testament ought not only to eye what is lawfull what is absolutely commanded or forbidden but to eye also what is expedient and what is inexpedient what is convenient and what is inconvenient what edifies and what edifies not We opened this to you and came to a Use where we are at this time to exhort you that this may sinke into your hearts to wit that you would not make lawes to your selves in the New-Testament where Christ hath not bound you and where Christ hath left you free and hath not determined things Secondly I exhorted you that you would be carefull and vigilant and wise to take notice in all things what is expedient and to doe the same and to presse it on you we proposed one Motive to you which was the maine drift of all the discourse we intend upon this Scripture to wit that this is the ready way of peace and to end strife and contention among the Saints Now how that is I have opened to you as I was able and so finished it this morning Now to set it on a little more upon your souls not to repeate any thing there are two or three words more that might stir you up Consider it for I know it is a harsh truth to many of your eares I feare you have many prejudices against it but I beseech you consider it well it is of great consequence it is one of the master stones in your foundation I mean in your walking and conversation towards men at least I say therefore I will add certaine motives more and as the first was the way to peace among the Saints to end controversies that are among them Motive 2. The way to peace in a mans self So secondly it is a way to peace a way to end the controversies of a Christian with himself For Beloved I dare say and I am able to make it good and have known it by experience in other Saints that the most of your guilt and the most of your trouble that is within you most of the guilt on Christians it ariseth not from doing of things simply sinfull or neglecting things simply commanded but from some disorderly doing of lawful things and that is two wayes 1. Doing lawfull things with commō hearts Either that you doe lawfull things as eating and drinking and sleeping and divers other things with common hearts and eye not God in the doing of them you doe them in a carnall fashion without holines for we must be holy in all manner of conversation You are not holy when you are eating you have not a holy frame of soule when you are sleeping therefore your sleep and your meat and such like things they produce a world of guilt and trouble you doe them with common hearts as the Pharisees said the Disciples eat with common hands 2. Doing lawfull things inexpediently Or else secondly it is from doing lawfull things inexpediently you eye not what is expedient Meat and drink and sleep and talking and walking and cloathes and recreations they are lawfull but in all these you look not what is expedient And I mean not only Beloved those civill things that I named to you but also in religious things wherein God hath not determined you make laws to your selves and then you faile in keeping of those lawes as usually when God sees men make lawes to themselves let them keep them themselves if they will it is just with God not to give power to keep lawes that are not of his own making God will not give strength to keep lawes that hee hath not made God will not help you you make lawes I say and you have no strength to keep them and then there ariseth a world of guilt and trouble As thus God commands us to pray alway to be earnest in prayer to read the word to teach our children to help our neighbours to doe good to their souls and bodies Now you have made a law that you will pray in your family so oft and pray privately so oft and read so many Chapters a day and keep so many dayes of humiliation once a week or so here is a law of your own making I say not but it is expedient to do so sometimes and many times but you make it an absolute law that when God comes and calls you to another thing contrary to your law Trouble of conscience in Christians whence then there is nothing but guilt and horrour on your soules As for instance you make a law that you will pray twice before you goe forth every morning privately and in your familyes and it is a good course if things be according because you are bound to pray alwayes but you make an absolute law and there comes another busines of greater weight you have prayed once and
charity in spirit in faith in purity That is in these spirituall things So in chap. 6. 11. there was a great deale of stir about outward things what must Timothy doe O man of God flie these things and follow after righteousness godlinesse faith love patience meeknesse That is take up thy soult impoly it in spirituall things and I warrant thee thou shalt not be so studious in making little knots and knicks and lawes 3. Hee relisheth spirituall things Another thing why an excellent Christian cannot be so is because the excellent Christian findes such sweetnes having tasted how good God is in his love in his Sonne there is such sweetnesse in spirituall things that you cannot feed them with such husks Bring a spirituall Saint and tell him here is a Church and Congregation there is none like it in the world they are all Antichristian but this bring him there and there all their prayers and their discourses and sermons it is onely of Churches and Officers and I know not what and they are endlesse upon that and Anti-Christ is Babylon and this is Jerusalem and Sion a spirituall soule cannot feed on this he cannot live there no more than a fish on the shore As Job saith as the mouth judges of tastes so doth the eare of words Wee can give no reason of our tasting why a thing is sweet or soure and so of hearing but there is a secret thing within that cannot savour those external things and husks that feed not the soul and a Saint being a sheep of Christ he knowes his voyce Another reason is this that an excellent Saint hee hath such a good stock or estate within that he cannot but contemplate his enjoying of God He hath stock enough within as much as may be he needs not go abroad so far to those things Whereas on the other side generally those people that take up all their time discourse in those wayes you shall find usually that they are banckrupts The course of backsliders or backsliders they have crakt estates for when men backslid from God and have lost their communion with Christ what then they will make it up in outward things to the utmost even to superarogation As in Isaiah when the people had backslided and revolted they brought abundance of sacrifices God was weary of them he complaines not of the want of them but he saith I will have none of them away with them the kernell of the soule is gone So in Micah 6. those wicked people that did enjoy nothing of God in their soules say they How shall I come before the Lord shall I bring a thousand rams or ten thousand rivers of oyle shal I give the fruit of my body for the sin of my soule O no the Lord will none of them So when soules are broken and banckrupt generally those people for a while keep up a profession in externall knacks Therefore backsliders that run from God and are ashamed to be prophane for a yeare or two they take up an external Religion and make endlesse knacks and will be brave people and by and by down goes that too Usually when the devill drawes people from God hee eates the kernell a yeare or two before and then he knows they will throw away the shell Mot. 5. To look to our principles against suffering times Only one thing more to move you to consider this truth and to endeavour to set your selves this way is this that all of you or most of you I think look on these times especially that are coming as suffering times and you doe well so to doe and it may be there is more reason to looke for it than before it is fafe to make that account and if it prove otherwise it will be the sweeter you make account to suffer many of you it may be on right grounds feare sorer sufferings than foremrly If you mean to suffer consider before hand look to your principles take heed that you suffer not as evil doers that is take heed that you be not brought to the stake to suffer for nicks or conceits or things of your own making for however many of Gods own people have often suffered for such nicks and with comfort it was the mercie of God because they had honest hearts and many times carnall men Scipio and Cato and those suffered valliantly out of a naturall resolution yet you cannot be sure that you shall have comfort in your suffering without it be for the truth of God that God hath laid down Therefore as Jeremy saith in the Lamentations so I say to you Wherefore is the living man sorrowfull man suffers for his sins And what followes let us search and trie our wayes Beloved this is the benefit of affliction nor only to make us search our wayes and to reforme what is amisse in that But to make the wise to search their principles their beliefe and their liberty and their tenets and to hold only that that they are with joy able to lay down their lives for As in a storme when the Sea-men see it comming they search the Ship and see if there be any superfluous goods and they cast it over-board VVhen the Constable comes if there be any stollen goods in the house our with that so if a storme be coming consider here is a nick that I have made will it hold shall I burne for it It will be fearfull when you shall suffer either to relinquish so shame religion or else to suffer for that that you know not whether it is right or wrong therefore search your wayes and your tenets against sufferings come that you make no more lawes than you may be able to die for Lastly to conclude at this time this should move you to consider Mot. 6. It will offend God to make laws where hee hath not or abused liberty how much the Lord will be offended with you and that justly in case when you come to judgment you be found to have either bound your selves where God hath made you free or have used your liberty to his dishonour for both these I drive at God hath given us liberty in the New-Testament a great deale of liberty he hath given us that honour as sonnes hee hath not bound us with little lawes as in the Old Testament he did them as little children Now if we use this liberty to his dishonour and not seek in every thing to advantage our own soules and to further his glory there will be a fearfull reckoning Let mee tell you a word that may seeme strange to some of you That the Lord may be more offended with a Christian for doing an inexpedient thing or for not doing an expedient thing than for forgoing a thing absolutely commanded As thus God oft gives us an absolute command and he sends another dutie in that makes him suspend with the former as I have shewed as a lesse duty is no duty when a greater
comes in place but when it is expedient compleatly God never dispenseth with such an action but it is a sin not to doe it As for instance suppose you have a sonne that is at age and you have an Apprentise and you bid him doe so much work you go home to your house and bid your sonne studie to doe that that may be for the honour of his father but you tie him to nothing And when you are from home the sonne meets with an opportunitie that might have inriched his fathers house for ever if he had taken it but he did it not and the servant is negligent and doth not doe his work in your absence When the father comes home and the sonne shall say I had an advantage to have advanced you and us all but I did not take it his father did not command him to lay hold of the opportunitie but judge you would you be more angrie with the sonne or with the servant that neglected only a few trifling things So you have opportunitie to make God honourable as I may with reverence speak in such a Court in such a Committee at such a time in such a thing that God hath not absolutely coÌ„manded or forbidden This is the reason if you compare Jude with 2 Pet. why there are such woes threatned against those that turn the grace of God into wantones they bring upon themselves swift damnation Why so God bestoweth grace and hath made them free and redeemed them and they turne all to wantonesse and loosnesse Therefore I will conclude only with one instance and that is thus suppose you had a servant in your house the master workman of the shop that you doe not use to tie to any thing he is a good servant and hath wisdome to do himself good and to advance the familie you have a little young Apprentise and you tie him to doe so much work against you come home and both neglect it the great man and the boy they have done nothing What will you say You will say to the man I thought you had had more wisdome I thought you would have given good example to the childe that you had been a man of wisdome and would have been trustie when I was gone from home and for you to be idle and to let goe such a market and such customers you would be a hundred fold more angrie with him than with the other Thus the Jewes were children and were tied to an ilet-hole and to the snuffe of a candle Now the Lord hath left us free for his honour and our advantage Now when we shall come to reckon before the Lord and God shall finde carnall professors that never laid hold of an opportunity to honour God what will God say I thought you would have honoured me you have another Gospel for clearnesse and glory and you have more wisdome and the offer of my Spirit and yet you were drunken and carnall professors you had so many opportunities and you let them goe and did me no honour but lived as droanes and did goe out as the snufe of a candle I will pay you for all The summe is not to neglect any known commandment but to make no more than God hath made and to make out the rest in expediencie that is the way to honour the Lord. Therefore to conclude I wish and exhort you as James saith So speak and so do as those that shall be jugded by the law of liberty O the law of liberty will be a severe law one day God hath called us to be sonnes he hath given us a great deale of liberty whereby we may serve him more to his glory and with more honour to our selves if we abuse this and walk carnally and ill-favouredly it will be a severe law to us and a severe day to such professors Stumbling Blocks REMOVEd 1 CORINTHIANS 10.23 All things are lawfull for me but all things are not expedient WEE are come to the last Doctrine that wee observed from these words namely That a Christian in his walking should eye not only what is lawfull and what is unlawful but also what is expedient and what is inexpedient I have delivered to you almost all that I have to say to you concerning this point also Something there is to cleare or rather to fasten this upon you that so I may finish the point at this time But beloved I see the devill seeks to hinder us and to cast blocks in our way therefore before I goe forward I must speak two or three words to clear a littâ—â— of the way For wee that are Ministers are companâ— to Carpenters in our building the house of God and when a Carpenter goes home at night and leaves his work he findes rubbish in his way in the morning that must be removed Stumbling blocks removed and so it is in our Ministrie Now for the removing of this consider and understand these three things that so I may proceed First that whereas we have spent foure or five Lords dayes in opening this doctrine to you ayming at peace among the Saints for for the other the seed of the Serpent they will never be reconciled I would have you understand this that I have not all this while properly and directly spoken against any mans way whatsoever It is true I have had occasion to speak of those that you call Familists and Antinomians and Independents and Anabaptists and Presbyterians though I be wary to use any of these words because I desire peace but in all that I have said hetherto of any of these mens wayes I did not properly speak against any of their wayes but what I spake was by way of illustration The scope of the whole work only to illustrate and cleare the thing in hand what is that This that I professe my selfe an open adversarie and enemie to of any thing in the world all my drift hath been to illustrate and cleare out that Old-Testament principle that is the root of all mischeife almost What is that That principle in you whereby you will goe and make lawes in externall things under the Gospel where Christ hath not made them and in the mean while neglect or destroy love and peace and edification This principle is that that I have followed and if I have spoken of Anabaptists or Presbyterians or Independents it hath been to ferret out this principle that like leaven to my understanding hath soured us all and if the Lord direct us that we may have this out that is my designe and endeavour There are two sorts of people among you 2. Sorts of people which doe somewhat discourage and hinder us in the work The one is divers that are wonderous well pleased I will not say but some are pleased to edification 1. Some that are pleased with the doctrine for faction they are pleased because they be edified I hope so But I feare others are exceedingly taken because I
Lord to give you sobrietie of spirit not to be wise above what is written it is pride in your hearts that makes you misse the will of God begg sobrietie and that in two things briefly First I discerne that you want this sobrietie in that people generally will bring their crotchets â— To subject our fancies to the word and fancies that they have hatched themselves to the word of God to make the word of God a cloak only a thing to prove their owne fancies whereas you must doe the contrarie raile every lesson out of the word of God Therefore as the word is in Ephes 4. the Apostle bids us not to be carryed with every slieght of men with dyce playing of men as the Greek is that is men use the Scripture as they use dice they make it speak any thing as a dice player that is cunning he will throw aimes ace or sise sinck So I have seen a man that hath alleadged the example of Noah to defend his drunkennesse c. O it is an abominable thing to make the word of God a bawd I speak with reverence to our witts and fancies as wee too often make it I have seen a man once that kept halfe a dozen men about him to goe to assizes and Courtes to sweare and he would carry any businesse only tell him what they should sweare and he had half a dozen or halfe a score that would doe it you think this was an abominable thing Beloved you doe a more cursed thing when you make the Scripture to second your own fancies you make the word of God to speake what your fancy would have it 2. To follow notions no further than they agree with the word Secondly sobrietie in this many of you raise a notion and start it from the word of God but in the pursuite of it you goe without it then you goe to metaphisicalls and so draw one conceite out of another beware of this as you raise any thing out of the word so follow it no farther than the light of the word goes before you and there lay it down Thirdly pray as for wisdome and sobrietie 3. Watchfulnesse so for a watchfull heart you must be watchfull Christians if you will walk by this rule Thereupon in the Gospel you are often called upon to be watchfull you must be fervent in spirit serving the Lord or as some will have it serving the seasons or opportunities If you will studie what is expedient you must looke to circumstances time and manner c. Or else you cannot walk by this rule Especially in this time and age wee live in and in this City that wee dwell in for I know not the man this day in the world that knows if he might have his will how to order the Church affaires in this City I know a hundred that can order all the Kingdome besides but not here Therefore you have the more need to walk warily and circumspectly to looke round about to see what may edifie and what may hinder our brethren and what hinders most you must have your eyes in your head if you will live in London as a Saint I pray the Lord to give you circumspect hearts Last of all pray to the Lord to fill you with more love above all things put on love 4. Love Col. 3. which is the bond of perfectnesse If you doe all the rest if God doe not raise your hearts to more love of God and the brethren you will not goe far enough Love doth nothing amisse it doth nothing unseemly If you have love you will find all waies and opportunities to doe things to the glory of God and the good of others So I have briefly run over that that I intended from these words I have been the more briefe in some things because I would not trouble you another time from this Scripture I leave what hath been said with you desire the Lord to blesse it to you GLAD TYDINGS from HEAVEN TO The Worst of SINNERS on Earth BY WALTER CRADOCK Late Preacher at Hallows Great in LONDON LUKE 2 10. Feare not for behold I bring you good tidings of great joy which shall be to all people LONDON Printed by Mathew Simmons 1648. To the Christian Reader READER THe nature of man is prone to be inquisitive after newes especially in these unsetled distracted times amongst us it is a great part of the imploiment of people and takes up much of their time as if London were Athens and the people thereof Athenians Act. 17.21 who spent their time in nothing else but either to tell or to heare some newes And yet the news wee beare is sometimes bad sometimes uncertain and many times false Divert thy thoughts awhile from earthly things and in this ensuing Treatise thou shalt heare what newes from heaven in the Gospel The Law indeed brings us tidings but it is like the message of Ehud to Eglon it brings a dagger with it that stabs mortally Judge 3.21 but the ridings of the Gospel is like that message of the young Prophet to Jehu 2. King 9.6 to make him a King There is nothing truly terrible but the Gospel brings tidings of our freedome from it if we be believers nor nothing truly amiable but it tells us of our interest in it How welcome to a poore captive is newes of deliverance from slaverie The Gospel brings us tidings of our deliverance from sin Satan death hell from wrath and damnation it tells us of riches and glory and Kingdomes and Crownes and whatsoever may satisfie the capacious soule of man God hath appointed different conditions for men and Angels the Angels that stood they are so confirmed that they cannot fall the Angels that fell they are determined under eternall wrath that they cannot rise but God from everlasting in his love and mercy had appointed that fallen man should have a way of recovery as a board after shipwracke whereby he might come safe to the shore And God in time was pleased to come out of his hidden eternity and to discover this love of his to the world and hath sent his Son to puhchase it and his Spirit to apply it and his servants to tell not this or that perticuler man but all Nations Mat 28.19 Luk. 2.10 Joh. 3.16 that whosoever believeth in Jesus Christ shall have everlasting life this blessed tidings is brought by the Gospel And let none say this newes is to good to be true for God who is truth it selfe as it were on purpose to anticipate the infidelity of man hath said it and sworne it and sealed it with the blood of his deare Son that we might have strong consolation Heb. 6.8 and hath made this fabrick of the world to be as a stage to act the redemption of his people on which being finished it shall be no more It should stir us up to love and blesse the Father and his Son Jesus
the difference between the old Testament and the new or between the Law and the Gospel if I may so speak the Law that is the administration of the Gospel in the time of the Law where there was a little good newes but mingled with a world of bad and terrible newes Yee are not come unto the mount that might be touched and that burned with fire nor unto blacknesse and darknesse and tempest and the sound of a Trumpet and the voyce of words which they that heard entreated that the word should not be spoken to them any more For they could not endure that which was commanded And if so much as a beast touch the mountaine it shall be stoned or thrust through with a dart Here is nothing but what is terrible and sad newes as a mountaine that was so terrible that it might not be touched when God did give his Law upon mount Horeb or mount Sinai and that mountaine all burning with fire If we see a house burning with fire it is terrible but to see a mountaine all over burning with fire and with blacknesse and darknesse and tempest too A fire though it be terrible yet there is somewhat comfortable because there is light but that fire was full of blackness and darknesse and darknesse is a sad thing And there was tempest and lightning and thunder and a voyce of words a voyce of terrible words that bid them doe such and such things that they had no power to doe and yet they must doe them or be damned It was terrible in so much that Moses himself that used to see God face to face said I quake exceedingly and if a beast touch the hill he must be stoned to death or thrust through with a dart Here was nothing but terrible objects in the administration of the old Testament in the giving of the Law upon mount Sinai But come to the new Testament of the Gospel as it is set up since Christ went to the holy of holies after his resurrection You are come now to mount Sion and that was a pleasant place if you take it according to the letter it was the pleasantest place about Jerusalem And you are come to the City of the living God to the heavenly Jerusalem And what a beautifull thing that is you may read in Revel 20. and 21. a City with 12 gates and every gate a whole pearle And to innumerable companies of Angels Whether that be meant that now in the times of the Gospel God sends out Angels to minister to the Saints more frequently or diligently than formerly or as most men understand it Ye are now come to a myrd of Angels or to an innumerable company of Angels that is ye are come to an estate by Christ in the Gospel wherein you are at least equall with Angels And you are come to the generall assembly and Church of the first borne as if he should say you are come to a Church where all are Patriarches for the Patriarches were the first borne heretofore Abraham and Isaac and Jacob and they were honourable men Every Saint in the time of the Gospel is in as honourable and glorious a condition as any Patriarch you are not come to a Church of ordinary Saints but to the Church of the first borne whose names are written in heaven And you are come to the judge of all You will say that is a terrible thing No it is a blessed thing to see God in the light of the Gospel to be a judge Therefore in 2 Thes 1. and divers other places he comforts the Saints in their persecutions and sufferings with this that God will come to judgement God is the Judge of all it is a comfortable thing And then you are come to the spirits of just men made perfect to such an assembly of Saints and Church of the first borne where the spirits of men are made perfect that is beyond my expression and conception there is a perfection of the Saints in their love and in their graces incomparably to that it was before And yee are come to Jesus the Mediator of the new Covenant and to the blood of sprinkling You are come to such an estate and to such a Testament where Christ is the Intercessor and his blood speaks not as the blood of Abel it doth not cry for vengance but alway for grace and mercy from his father to you You see in the administration of the New Testament or of the Gospel there is not one sillable or tittle but what is amiable and sweet and comfortable even to the worst of sinners And therefore the Spouse in the Canticles speaking of Christ as I suppose she commends Jesus Christ from the crowne of the head to the sole of the foot as all beautifull and amiable and then she summes up all Thou art all faire my love there is no spot in thee Jesus Christ in the new Testament or Ministery of the Gospel is all faire altogether amiable even to the worst of sinners there is no spot in him So you have the Lesson breifly Every particular in the Gospel glad tidings Now that which with the help of God I will further doe is to give you a weiw of the summe of the whole Gospel in particular that so you may look upon every peice of it and you shall see that there is not a jot from the beginning to the end but it brings glad tidings to the worst of sinners The Gospel shewes mans wretched condition First of all you may take notice that the Gospel doth hold forth to sinners their lost wretched condition they are in In the Gospel poore sinners come to learne what a damnable wretched condition they are in whereas men without it think they are well they doe no body hurt they give to the poore and lend and the like and yet they are going the broad way to destruction Now we see not only by Scripture but by experience the Gospel tells them they are dead in sin that they are children of wrath that they are under the curse of God going the broad way to hell But you will say is that good newes for a man to heare the Preacher say he is in a damned condition and a child of wrath c. Beloved it is sweet and good newes if the Preacher should make thee a damned creature or dead in sin it were bad newes but when the Gospel brings thee a light to see that thou art so whereas otherwise thou in thy blindnesse wouldest goe downe to hell in it it is blessed and good newes it is better to see it here than for ever in hell where there is no remidie And there is no man or woman in this place that belongs to God but they can blesse God and his Son Jesus Christ that by the Gospel the Lord hath discovered to them their wretched condition that they were naturally in That is one thing 2. The wrong wayes and meanes that men
Whether it be Paul or Apollo or Cephas or life or death Death what is death Afflictions are called death In death oft that is afflictions they are but little deathes and one great death ends all the greatest death is a priviledge your afflictions and povertie and reproaches will be a priviledge How is that You have it in Ro. 8. They all work for good to them that love God For your good here and your glory hereafter for faith the Apostle 2 Cor. 4. These light afflictions that are but for a moment they work for us an exceeding exceeding weight of glory The English word cannot expresse it compare it with Rom. 8. The afflictions that wee suffer are not worthy to be compared with the glory which shall be revealed The Spirit of glory riseth on you The Lord doth you good by it for the present and it works for a Crowne of glory hereafter For this is a true saying if we suffer with Christ we shall reigne with him Therefore though the Gospel bring sufferings with it yet take them as the Gospel expresseth them they are sweet and good tidings they are priviledges to you and will turne for your good here and your glory hereafter 2. They are moderated The Gospel moreover tells you for your fuller satisfaction that the Lord will lay no more upon you than you are able to beare And he will be in the affliction with you in the fire and in the water the Lord Jesus will be with you there and in due time he will make you a way to get out Beloved put all together that the Gospel speakes of afflictions and sufferings construe them together you shall see that there is nothing in all that but glad tidings and good newes I but saith another the Gospel if it be Gospel that we use to heare from our Ministers it is not good newes Object for our Ministers preach against Drunkards The Gospel requires men to forsake sin and Swearers and Whoremongers and when I sweare the Minister saith I shall never goe to Heaven And he saith the Gospel will have a man forsake his sins and repent and the like this is not good newes it is good newes that God will save me but it is not good newes that I must leave my sins and all my wayes of pleasure that I am in It is good newes that the Gospel will have me saved but it is not good newes that the Gospel will have me a Puritan and be purified and purged from my sins Concerning that it is very true that though the Gospel speak not properly against drunkards Answ and whoremongers and Swearers yet the Gospel saith that drunkards must leave their drunkennesse and Swearers must leave their swearing and the Gospel calls every man to repentance from every sin yet notwithstanding that it is no bad newes First take Christs Argument Mat. 5. Doth thy right eye offend thee pul it out and cast it from thee 1. Leaving of sin profitable doth thy right hand offend thee cut it off and cast it from thee That is as some interpret it there are some sins that are as pleasant as the right eye as profitable as the right hand and thou wer 't better to cut them off why so It is better to goe to heaven with one eye than with two eyes to go to hell and it is better to goe to heaven with one hand than with two to goe to hell Is it not good tidings when a man is taught to make a good bargaine is' t not good tidings when the Gospel tells a man he must throw away his sinnes and it is better to crosse himself a little in his lusts and goe to heaven than to goe lusts and soul and body and all to hell Is it not good newes when a mans house is on fire if one come and shew him how to save a peice It is better than to have all burned Now the Gospel teacheth you to leave sin and it is good newes Why I will tel you because when the Gospel bids thee leave sin it puts in thee a new nature that is contrarie to sin to hate it more than hell and the Devill himself and then if God bid thee leave thy sins The Gospel teacheth to hate sinne it is the best newes in the world as for instance there are many men and weomen I believe here that if the Lord should say to them as he did to Solomon I will give thee whatsoever thou wouldest have in heaven or earth there are some in this place that would say O Lord I would leave my pride I would have a humble heart and a heart that should not love worldly things and a heart that should not be froward and waspish If the Gospel should leave the heart as the Law did and bid you throw away your sinnes and give no strength to doe it it were bad newes but if the Gospel give you a new nature to hate sin and when it bids you leave it gives you power to take it away it is sweet and pleasant newes Another objection that others may make is Object The Gospel requireth dutie that the Gospel brings tidings that when we receive Christ as wee must leave sin so we must set on the doing of good I must not be my owne Master as the Minister saith one while I must fast and another while I must pray and teach my Children and my Familie and this is a hard task an endlesse work I cannot beare it to pray every morning and evening c. I answer Answ 1 Not on paine of damnation this is good newes Why because in the first place when the Gospel tells you any such thing the Gospel doth not bid you doe them or else you shall be damned as the Law did but the Gospel saith thus thou poore drunkard or thou proud woman here is a gracious God that hath loved thee and out of love hath sent Jesus Christ to die for thee and hath appointed his Ministers to make it known to thee and here is everlasting redemption and salvation by him only because thou art a sinner there is no other reason in the world now thou art safe free from damnation and hell feare not that that is gone Christ hath died to reconcile thee to God and Christ hath loved thee therefore obey him if not thou shalt not be damned that is done away alreadie Indeed the Law saith thou shalt be damned for not doing it but saith Christ in the Gospel I have died and have forgiven thee thy sins and if thou wilt be a Villane not respect my Father that hath loved thee and I that have died for thee so it is but if thou wilt obey me thou shalt be a good childe Thus the Gospel speaks now there is no bad newes for me to heare of my dutie to heare that the Lord Jesus Christ commands me when I see my salvation sure I worke not for
life as those under the Law for the Law is a voyce of words it bids me doe this or that or I shal be damned and if I went a little awrie I should lose all my labour no I see my salvation is safe hell and damnation are shut out of doores God is my Father and I am his childe I am in an everlasting Covenant there is nothing in Heaven or Hell shall be able to separate me from the love of God Now I am redeemed from my enemies and without feare as the Scripture saith why should I not serve him and studie to doe what he commands me Besides admit the Gospel bids thee doe many things the Gospel also gives thee power to doe them 2. The Gospel gives power to do what it requireth It is not a voice of words as that on Mount Sinai Heb. 12. that is words that had a voice but no power thou shalt doe this and not that but it gave no strength and the people were not able to beare the word for they were bid not to commit adultery not to sweare not to steale and there was no strength but a voyce But the voyce of the Gospel is a voyce of power it is called The day of Gods power the power of God to salvation The Arme of God the strength of God Therefore whatsoever the Gospel commands it gives a sweet power to the heart to doe the same and then it is no bad newes If a man bid me pay a thousand pounds for my neighbour and give me a thousand pounds in my hand it is easie to doe it The Gospel bids me deny myselfe and subdue my lusts if it did give no power it were a terrible thing but if withall the Gospel carry the Spirit of Christ into the heart and kill sin and make me able to deny my selfe then it is good newes 3. Gospel duties few and easie Besides the duties that the Gospel bids me doe they are few for number and easie for nature and for the end of them it is not for life and salvation that is safe there is no danger of that and there is a Spirit to them And also there is a sweetnesse in Gospel obedience that there is nothing on this side glory so Pleasing to the soule that hath believed as obeying of Jesus Christ Ro. 6. You have your reward in holines Godly men say that this is the meaning of it that holiness is a reward to it selfe the doing of good things is a reward to it selfe To say nothing of the reward hereafter that there is a Crowne of glory 1. Cor. 15. your labour is not in vaine in the Lord. You that work for him but the very doing of Gospel dutie with a Gospel spirit it is no other than meate and drink Our Lord Christ Job 4. when he was hungrie and thirstie when hee was wearie one would have thought he might have done many things more pleasing than to be teaching a sillie woman when they came with meate hee would not leave that that he was doing I have meate saith he that you know not off who gave it thee said they Saith he It is my meate and drink to doe the will of him that sent me So when wee have the heart and the nature and the spirit of Christ it will be sweeter than meate and drink out of love to do any thing that Jesus Christ commands us Againe Object The Gospel requires Faith it may be some man will say the Gospel for the most part brings good newes but there is one thing in the Gospel that me thinks is no good newes to poore sinners saith a poore soule the Ministers use to preach and to tell me that the Law saith doe this and live and the Minister tells me that the Gospel saith believe and live he saith that there shall be all happinesse and good to me if I believe and saith the poor soule for my part it is as possible for me to keep the ten Commandments as to believe and the Ministers say that there is no good thing in the Gospel that I can partake of except I believe I would like it well but for that one thing I would but I cannot believe To answer this if the Gospel held forth Christ Answ The Gospel breeds faith and salvation upon believing as many oft preach it were little better tidings than the Law for it is as easie for a man of himselfe to keep the ten Comandments by obeying as to believe of himself to have faith to receive Christ Therefore that is a misunderstanding of the Gospel the Gospel saith not bring faith with thee and then here is all grace salvation No for whence should I have faith Whatsoever is of the flesh is flesh and what is of me is flesh and abominable to God therefore the Gospel expects not that any sinner should bring faith for he hath it not nay it is a sin to endeavour to have it of himselfe But the Gospel as it brings salvation so it breeds faith in the heart of a sinner The same word that makes known salvation the same word breeds and begets faith in the heart to receive it That God that gives his almes to us gives a purse to carry it that God that gives Physick to a poore soule will give a hand to receive it It were strange if God should expect faith from a poore sinner whereas for ought I know and learned men hold that Adam in innocencie had not the faith that we are justified by and for ought I know the Angels in heaven have it not and whence should a poore sinner have it It is God that gives repentance to Israel and God is the author and finisher of our faith Heb. 12. And in Philip. 1. It is given to you to believe Therefore when I heare of grace and glory and salvation by Jesus Christ I must not consider where I shall have a vessell to carry iâ— home where I shall have faith to receive it but it carries the vessel with it and I goe and take the promise and by the holy Spirit that same Gospel that brought the grace will work faith or else it were as harsh as the Law Therefore never stand off about faith for he that gives grace and salvation will work faith Againe Object Discipline and government in the Gospel it may be objected by some wee confesse that the Gospel is good newes and blessed be God it is performed also But it seemes that there is in the Gospel or annexed to it a discipline or a government whereby wee shall be ruled thus saith one thus saith another and if we receive the Gospel of Christ we must receive the Government of Christ say the Ministers and wee feare that will be no good newes to our poor soules Ans Two wrong governments since Christ As for that in few words as I am able I confesse Beloved that in or with the Gospel of
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
and that must be upon extraordinary occasion yet both are sweet and profitable and precious for the good of the soule Therefore the truth of the Doctrine holds cleare to you that there is nothing in the Gospel look which way you will but good newes and glad tidings to the worst of sinners Object No peace to the wicked There is one objection more and so I proceeed to the Uses Some body may say out of the Prophet Isaiah There is no peace to the wicked saith my God Isa 57. ult And Isa 48.12 The wicked are like the troubled Sea when it cannot rest whose watters cast out mire and dirt The Prophet seemes to comfort the godly but wicked men have no peace then a man may say how doth this stand with your Doctrine you say that the Gospel holds forth peace and glad tidings and good newes to wicked men even to the worst of sinners Ans three Wayes 1. It is rather Law than Gospel The are three wayes to answer it in few words The first is that however Isaiah was in a sort an Evangelicall Prophet and spake many things of Gospel by way of Prophesie he saw things for us and not for himselfe as Peter saith yet these kinde of expressions are more properly Law than Gospel for it is certaine there is no other language in the Law but that there is no peace to the wicked Transgresse once and be damned for ever but the language of the Gospel is contrary it comes and gives peace to the wicked and justifieth the ungodly he preacheth peace to them that are neere and to them that are affar off And who were they The Gentiles that were emphatically sinners are we not Jewes saith the Apostle and not sinners of the Gentiles Therefore this was rather Law than Gospel 2. God will not make peace with sin though hee doth with sinners Secondly there is no peace to the wicked or to sinners saith my God You may understand it also in this sense that the Lord will not make any peace with sin though he send messages of peace and reconciliation to sinners though God be reconciled to a sinner hee will never be reconciled to sin 3. No peace to men that continue in sin under the Gospel But the third and last and most proper as I take it is this There is no peace to the wicked saith my God that is there is no peace to men that continue in sin after Jesus Christ hath been offered them and they have refused him then there is no peace to them Observe for it is a thing of great concernment it becomes not a Minister of the Gospel by any meanes to pronounce wrath and curse or damnation to a sinner qua a sinner as a sinner he is not a Minister of the Gospel if he doe he is a Minister of the old Testament that saith here comes a drunkard eo nomnie because he is a drunkard God will plague him and damne him this is the language of the old Testament But you will say will you speak peace to drunkards Object and sinners Answer How judgments are pronounced against sinners Wee speak judgment and curses and damnation to them when once wee have first offered Christ and they refuse him And for this reason and no other according to the Ministery of the Gospel I am to pronounce damnation and curse to wicked men because they refuse Jesus Christ because they doe not believe in Jesus Christ You will say Quest is it absolutely evil for a Minister to speak against drunkards and Swearers and whoremongers and to say the curse of God will fall on them c. Ans Continuance in sin a signe of unbeliefe No Why because I speak against a drunkard not properly because he is a drunkard but his drunkeness is a signe that he continues in unbeliefe and so hath not received Jesus Christ So we are to understand the Scriptures There is a drunkard a Sot a jearer of godliness I say the curse of God will come upon him and the damnation of hell is ready to overtake him why not because he is properly such a one but because those are signes that he is an unbeliever When God shall come to judge the world There are people that he will judge eo nomine because they are drunkards he will throw them to hel as those in the Mountaines of Wales c. Because they have but a little light and they did not follow that they shall be condemned and the heathens shall be condemned for their ignorance c. But under the Gospel all are wrapped up in unbeliefe So that this is the pin of Heaven or Hell the very wards that opens or shuts that you be believers or unbelievers But I will not stand longer on that Now I proceed to shew what profit we may have by this Doctrine by way of Application Use 1 To learne that in the Gospel salvation 〈◊〉 offered 〈◊〉 sinner 〈◊〉 sinners There be divers speciall Lessons that I would have you learne hence The first is this that this truth that I have now taught you it is the doore of the Gospel the very entrance into Christian Religion the first stone as it were in the Christian building in the Profession of Religion in Gospel Profession There is a kinde of devotion and Profession but it is not built according to the Gospel but if you would walk according to the Gospel learne this lesson first that is that God gives life and salvation through Christ to sinners as sinners though they be hard hearted backsliding and the cheife of sinners yet as long as they be sinners and but sinners they may alway looke upon Jesus Christ and salvation in his hand to bestowed on them This is a truth that thou must learne and be taught it of God or else thou canst not goe one step into the Profession of the Gospel for beloved till you know and learne this you will be like men in the dark you will be groping for Christ Jesus but you will never be graffed into him you will never be knit to Christ I say this is the first step to Religion to understand this truth aright that the Gospel brings glad tidings of salvation to be given to the worst of sinners therefor though I see no good in me at all whereby I might receive good newes from the Law and though I doe not see that I am a humbled sinner as such a Preacher teacheth or a believing sinner or a broken hearted sinner as another Preacher saith yet I say I am a sinner and a sinner quasi Unsetlednesse in religion whence a sinner is the proper object of the Gospel You will be off and on and never be knit to Christ but will be as a bone in and out till you come to that for if you goe and lay hold on Christ any other way in any other consideration that you are humbled sinners or broken