use for salvation A second instance is this that the Gospel holds forth to sinners all the wrong wayes that they goe and all the wrong meanes that they use to save their soules this is by the light of the Gospel Man naturally is either dead in sin or asleep or if he be a little awaked he takes a thousand wayes to goe to heaven and none of them Gods way none of them the right way Every carnall man sometime or other hath some designe in his head to save his soule one man thinks to doe it by his equity and justice in his dealing and trading another by his hospitality and charity to the poore another by hearing of Sermons and performing of duties as in the time of Poperie how many yeares did they spend spent their strength and time and their money and when all came to all all was lost all their ways were the wrong way to Heaven Now the light of the Gospel discovers all these false wayes and shewes that you will come short of the glory of God and the salvation of your soules and will convince you that There is no Name under heaven by which you can be saved but only the Name of the Lord Jesus Christ Consider is not this good newes that God should come first by the Ministery of the Gospel and shew thee thy wretched condition and then when thou hast spent thy time and strength in false wayes to be reconciled to God and to save thy soule the Gospel comes and discovers all these that thou maiest go seek the true way 3. It holds forth Gods love to sinners Thridly the Gospel holds forth to poore sinners that there is a love an eternall love an infinite love in Gods breast to poore sinners before ever the world was made You know in reason a man would think that God should hate such a one as I am God foresaw what a creature I would be when I was borne and how I have lived and reason would think that love should proceed from something amiable in the object that should produce love some beautie or bountie as wee say but God sees me to be wicked and sinfull and therefore reason would think God must damne me world without end Now the Gospel comes to such a sinner and tells him the case is otherwise it is not so poore sinfull man or woman and though God hate sin above all things in heaven or hell yet God loved thee knowing what thou wouldest be God knows the reason of it we doe not it is as it is said in Deutrenomie I loved thee because I loved thee God hath an infinite speciall love to thy poore soule yet hates thy fin from before the world was made and the Mountaines were brought forth So God loved the world that he gave his Son c. There was a love in God out of which he gave his Son Jesus Christ to die for us This the Gospel and the Spirit of God in it reveales to the poore soule that when I was an enemie to God hee was my friend when I hated him he loved me nay before I was God had thoughts of an infinite eternall love to me 4. Gods love fruitful Then fourthly the Gospel holds forth to a sinner that as God had an infinite love towards him so it was not a cold love that ended in nothing but out of this love God would send his Son Jesus Christ into the world to save sinners This is one maine principle of the Gospel that the Father out of his love sent his own Son that was the Image of his person the Son of his love and delight into this world to lay downe his life and to die for sinners Were it not for the Ministery of the Gospel we could never know this how could we know but by the Gospel that the Lord Jesus Christ did come to die to save sinners So God loved the world that he gave his only begotten Son that hee that believes in him should not perish but have everlasting life Fiftly 5. Christ came to work redemption breifly for I doe but give you a few touches of instances it holds out to us that as the Father out of his love seat his Son so that Jesus Christ actually and really is come into the world and took our nature upon him soule and body and the infirmities of both and sanctified our nature that he took and in that nature became our Surety a Publick person for us our Advocate a second Adam That he was conceived and born of the Virgen and that he lived here and so did the will of God and fulfilled his Law and conversed many yeares among men and that therein while he did so he gave us many blessed experiments of his love and mercy to poore sinners in healing the sick in giving sight to the blinde in raising the dead And while he conversed among men he taught and discovered in a great measure the mysteryes of his Fathers counsells to us that else we could never have known and gave us a holy patterne and example of life in humility and patience and delligence and prayer and thankfulnesse All these things are good newes and glad tidings to poore sinners every part of them Then the Gospel tells us that this Lord Jesus Christ after he had walked among men for many yeares together that then as a Publicke person 6. Christ died for us and second Adam and our Surety he did lay downe his life and die for our sins But you will say Where is the good newes from that Hence it is that poore sinners are reconciled to God they are made friends with God Hence it is that poore sinners are redeemed from all their enemies sin and death and wrath and curse and hell all these by the death of the Lord Jesus are removed Then the Gospel tells you that Jesus Christ as hee died for our sins so he rose againe for our justification he rose againe from the dead the third day 7. He roase from death whereby poor sinners are assured that they are justified and freed from all their sins and whereby they shall rise to grace here and their soules and bodies shall rise to glory hereafter with Christ and whereby they shall rise out of all afflictions also in due time For the resurrection of Christ is the ground of our resurrection out of afflictions in this world and every tittle of this is glad tidings and good newes to poore sinners Then the Gospel tells you that after his resurrection he conversed with his Disciples 8. Conversed with his discipls and not with the world and that he met with his Disciples from one mountaine to another from one Towne to another for a few dayes after and there he made many precious Prayers to his Father for them and for all that should believe in him and there he gave them instructions and directions how they should order the Churches of God
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
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
for ever Here it is not so the curse is taken away In those few things thou art to do for Christ if thou faile there is no damnation the hell and curse is gone Fourthly Compare it with the service of the devill that all men naturall are in 4. With the service of the devill you shall see that in the service of the devill there is abundance of charge and cost and paines As for instance if you look to a drunkard he spends the whole weeke and wastes his estate in the service of the devill The adulterer doth not cease to sin the devill will not give him rest And the worlding drudgeth all his life to serve the devill The service of the devill is a great slavery and drudgery that a Saint often pities a carnall man not only for the danger of his soule but for the drudgery of his life he pities a worldly man to see him rise early and goe to bed late As we say he must needs goe that the devil drives The devil drives the drunkard to the alehouse and the worlding to his mammon and eates out the strength and marrow of his bones It is not so in the service of Christ But you will say Object the service of the devill is sweet wee see men continue to be his servants Men finde sweetnes in the service of the devill and will not be the servants of Christ I could speak many things of that but only a word 1. It will one day be soure It seemeth sweet to men But it will be soure one day And besides though it be sweet to them 2. That sweetnes is from distemper yet it is a sweetnes that ariseth from their sicknes and distemper As a child e that will eate no meat sometimes but coles and ashes it is sweet but it is a distemper he is sicke there is no such sweetness in coales And a man in a feaver he desireth to drink water it is but his sicknesse So if wee be drunk and sweare and be whoremoungers and proud men and women and delight in worldly things in pleasures and the service of the devill it is an evil humour and corruption that makes us finde that sweetness But the maine reason is this 3. It is sweet because you never tasted the sweetns of Christs service you find sweetnes in the service of the devill because you never tasted the goodnes of the service of Christ I dare say if there were no heaven nor hell if thou diddest know the sweetnes and comfort in the service of Christ thou wouldest scorne and disdaine to seeke comfort in a cup of drink or in worldly things but that is the reason thou hast not tasted that the Lord is gracious I remember a godly blessed man that when carnall men made bonefites and the ministers would have reproved them to see what a stir they made on a Candlemas Even let them alone saith he that is all the comfort they have they have noe acquaintance with better comforts if they had they would leave them So he was readie to weepe for their joy So the pleasure and comfort thou hast in the service of the devill the Lord pittie thee it is only because thou art not acquainted with the sweetnes of the wayes of Christ If you object Object I but some of the servants of Christ have turned the servants of the aevill againe Some of Christ servants have gone back to serve the devill I answer they are but few there are more of the devills servants that become the servants of Christ than of the servants of Christ that become the servants of the devill But those people that do so 1. They are but few they are but wooden leggs they never drew sap and sweetnes from Christ they were never truly members of Christ they did but hang on 2. They were not true members of Christ they found some sweetnes in the back of Religion in the circumstances of Religion but if they had tasted of God rightly they would never have gone away from him So I say this should encourage thee to come in First that the maine work is done to thy hand Secondly That that that is left are but a few and easie things in comparison of the service of Satan and of Papists and of the Jews under the Law and of naturall men that serve God for life Thirdly to make it more easie yet 3. Christ will give his Spirit to doe that he requires those few things that are to doe the Lord Jesus will give his Spirit to doe them he will doe all thy works for thee he expects not that thou shouldest doe them in thy owne strength but he hath promised to give his Spirit and that shall pray according to the will of God So here thou shalt have a yoke an easie one and in that yoke thou shalt have Christ himselfe to draw with thee I can doe all through Christ that strengtheneth me saith Paul There are but a few things that wee are bound to doe and those few things Christ will doe for us Fourthly and lastly Consider those few things that thou hast the Spirit of Christ to doe for thee how weake soever thou art in thy performance the Lord Jesus continually accepts of them that is the weakest prayer and the weakest service of a sincere Saint in the new Testament it is a sacrifice well pleasing to God Who would continue in drunkeness and lie in sin refuse to come to Christ when the wayes of Christ are so comfortable You will say What doe you meane by comming to Christ You would have us come to Christ and you say here is a comfortable way and an easie yoke what is it to come to Christ Coming to Christ what I will tell you that least we loose all our labour Joh. 6.35 Iesus said I am the bread of life he that commeth to me shall never hunger and he that believeth in me shall never thirst So that comming to Christ is believing in Christ But you will say I am to seek againe I know not what that is to believe in Christ I will not stand upon the definition but a word that thou maiest understand what I meane by believing in Christ There are three things in it Believing in Christ what First it is to give credit to all that Christ tells thee That is one thing Secondly to receive that life and salvation all that Christ Jesus gives thee Thirdly to submit to the lawes that Jesus Christ layes upon thee To give credit to what hee teacheth I say if thou wouldest know what it is to come to Christ or to believe in Christ it is when thou wilt be taught by Jesus Christ when thou wilt give credit to the things that he teacheth As you see Isaiah 2.2 Come say the people let us goe up to the mountaine of the Lord and to the house of God Let us goe up Why so He
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