Gospel-libertie, In the 

Extensions  
Limitations   of it.  
Wherein is laid down an exact way to end the present dissensions, and to preserve future peace among the SAINTS.  
Whereunto is added good news from HEAVEN; TO The Worst of SINNERS on Earth.  
The former in nine Sermons on 1 Cor. 10.23.  All things are lawful for me, but all things are not expedient. 
The latter in three Sermons on LUKE 2.10.  Fear not, for behold I bring you good tidings of great joy which shall be to all people. 
By WALTER CRADOCK Late Preacher at All-Hallows Great in LONDON;  James 2.12. So speak ye, and so do, as they that shall be judged by the law of Liberty. 
LONDON, Printed by Matthew Simmons, 1648.   

AN EPISTOLAR PREFACE, Touching 

Things indifferent.  
The Moral Law.  
Expediency.    
THE Author absent, entrusted the elegancy of printing, with that Artist. But bequeathed the Pre-epistling to a Brother-Elder; let him be accountable for his Artifice; I of the Subject-matter. Epistolar Commendations of Authors of Books, as it were to their faces, before all the world, is more common with most, then commendable with candid ingenious modest men on either side. The Pulpit having made the Author more famous, and in a more expedient way than my pen can imitate; and this his book sufficiently speaking for its self; I shall only preface (as I can amidst these trouble; of times, and mine own business) something suitable to the Contents of the Book.  
The Title tells you it is GOSPEL-LIBERTY, meaning NEW-TESTAMENT LIBERTY. For that the Author seems to intent, & attend throughout his discourse. The Contents or Table leads you to the things where he gives you the just dimensions of his sense therein. And as often as he is not pleased to be express, and punctual, he leaves you hints, and generals, whereby to abound in your own sense. But beware how ye apply, lest ye misapply. Ministers in nothing are more in danger in their whole Ministry, then in their managing of the Doctrine of Christian liberty: And people are most in danger in the application thereof. For as the Doctrine is Case-divinity (to me the most comprehensive, and curious, especially in the bringing of it down to the infinite of particulars:) so men's consciences in these most Gospel-abusing times, are exceedingly complexioned to licentiousness. So that we may sadly sigh forth this strange paradox. In medio consist it vitium, that is, In the use of middle indifferent things, is committed most vice. For in these things Professors also generally offend. Things expressly forbidden, or commanded, are too gross, and ignominious; for a face that is but modestated by profession: But in things indifferent there appearing a character of lawfulness stamped upon them, professors grow too resolute and peremptory in their use, to deliberate what, when, how much, etc. is convenient or expedient. And thus they precipitate themselves into licentiousness, in these offence-giving, and offence-taking times, to the occasioning of many to spew up that rligion they had taken down. For men now a days will not rightly understand the bounds of things indifferent; they cannot bear the weight of the moral Law under its proper notion, which states what things are necessary, by prohibition or injunction; and so do not drink in kindly the Doctrine of Expediency: but are at a loss in the application of it, & at every turning go out of their way. A little of each of these three is all I have to say to the tractable Reader in this Epistle.  
1. THINGS INDIFFERENT, 
chrysost.  some call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Things that partake of nether extreme, so as to be diffenced thereby in relation to moral good or evil: but are in that respect (as they say) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all alike, neither good, nor evil. The meaning is; That these things considered in themselves, 
Arist. Rhet.  though physically they differ in their essence and kind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or in their natural qualities, yet morally (I say still considered in themselves) as in relation to good or evil manners, they carry no difference upon them. But if morally they be transformed into any such difference; it is not as they are entia or talia, that is as they are things, or such things, but as they are considered and used.  
Indifferency in simple terms or things is thus distinguished. God, and graces, as physically and essentially, so morally are absolutely and positively and peremptorily good. So that we cannot change their natures, we cannot, (as such) abuse them 
* So the great Philosopher of virtue proving thereby that happiness consists in virtue.  On the contrary, Satan, as Satan, and sin as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a swerving from the rule of restitude, are morally all together evil. So that we (I say we) cannot change their natures; we cannot (as they are such) well use them. But for meat and drink, mirth or mourning, recreation, sleeping, waking, several ways of Arts, & trade, with infinite more; they all are morally indifferent. 
Arist. etc.  They are morally in themselves neither good nor evil, but as they are used. Meat used to surfeiting or wantonness, drink to drunkenness, or raginst  to pride, Arts to deceive; trading to covetousness, etc. become evil.  
Indifferency in complex expressions, or compounded actions, consisting of several acts or actings, is thus distinguished. Those exppessions or actions which are clearly, or by evident consequence, commanded or forbidden, those are necessarily either good or evil, morally. Those which are neither so commanded or forbidden, are indifferent.  
The Apostle to keep us from failing about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Things indifferent, calls us to a consideration of things as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differenced, Phil. 1.10. That ye approve the things that are excellent, that ye may be sincere, and without offence till the day of Christ. Sincerity is put in the midale, as the heart in the middle of the body, to minister Spirits and life to the other two. As if the Apostle should say, as ye will approve yourselves to be sincere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tried at the beams of the word, 
Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light or splendour of the Sun and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discern or judge.  as young Eagles, or Chap men's cemmodities at the light of the Sun, and found right, able to endure the divine light, and not discovered of any wittingly concealed deceit, so ye must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Try, and discern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things or actions, or expressions as they differ, either from indifferency by reason of circumstances in the use, or from mediocrity of goodness by eminent qualities as they may be improved. And so (saith the Apostle) ye may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither stumbling, nor causing to stumble, 
● Compare 1 Cor. 10.32. same word.  neither taking, nor giving offence *.  
Under this notion of indifferency there is couched a liberty in the use of such things that bear that character. A liberty either of contradiction, to use them, or not to use them; or of contrariety, or diversity to use them variously, according to several particular circumstances. So as in the general we dishonour not God, offend not our brother or neighbour, nor prejudice our own good.  
Others call things indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things put, 
Nazianz.  or placed in the middle. That is, between that which is absolutely good, or absolutely evil morally, according to God's description of things in his Word. For God alone who is the only Creator and Lawgiver can make things to be indifferent, so as none can unmake them from being such.  
Therefore if Magistrates or Ministers, or both make things by divine appointment indifferent to be necessary, that is, peremotorily commanding or forbidding them, under what spiritual pretence soever of Conformity, or uniformity, or order, or edification, etc. they feign to themselves a power of impossibles, as if they could physically uncreate things from their own nature in which God create● them, or could bind the conscience, where God (the alone Lord of Conscience) hath not at all bound it; and morally they act a part of Antichrist, 1 Tim. 4.1, 2, 3, 4. Now the Spirit speaketh expressly, that in the latter times some shall departed from the Faith, giving heed to seducing spirits, and doctrines of Devils speaking lies, and forbidding to marry, and commanding to abstain from meats which God hath CREATED to be received with thanksgiving of them that believe, etc. For every creature of God is good, and nothing to be resused; For it is sanctified by the WORD, etc. So that it is high impiety to make that necessary under a pretended religious consideration, (as DOCTRINES, V 1.) which Gods Creation and regulation in his Word have left indifferent.  
Others call things indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, 
Basil.  as they must be middle things, so feisable things; things that are within our sphere, & faculty, facile to be done. For instance. Tobacco in itself is neither good nor bad morally; and the actions of taking or not taking it (now its use is common) are morally indifferent in themselves. If it must necessarily be taken or forborn, the reason is physical. If a men doth morally well or ill in taking it, it aepends on moral circumstances, as serving God better, or excess, or etc. But for one to vow be will take it, whiles by nature be cannot bear it, or another to vow he will absolutely leave it, when with safety of his health he may not forbear it, is to undertake that which is without and beyond the circle of their power: and so this thing, and those actions about it are not properly indifferent to such.  
Here much might bemost usefully spoken (were I not bounded with an Epistle) of the many and large nets men make to catch themselves, and ensnare their consciences, by tying themselves about the use, or nonuse of things indifferent, where God hath not tied them. There being this seed (I know not what one name to give it) of Adam in us that we are more eager after that from which we are tied, whether by God or men, or by our own selves. So far then doth a kind of liquorishnesse of nature, and curiosity of brain, hag and bewitch us as that we are sick in conceit to know that which is concealed, and to have that which is denied. And this is so apparent, that not only Saints, in relation to a divine law, but Heathens in relation to the law of nature, have found by experience, Rom. 7. v. 8. But sin taking occasion by the COMMANDMENT, wrought in me all manner of CONCUPISCENCE. The Heathens have complained oft of some such thing. (Gens humana ruit, per vetitum nesas. Nitimur in vetitum se●per cupimusque negata.  

— Video meliora proboque  
Deteriora sequor—)   
Viz. That they were mad after things forbidden, because forbidden. For alas, there wants not Satanical temptations to rub this itch, and to foment this concupiscence. And perhaps a temptation to make a rash vow, an inconsiderate knot; that after we may be tempted to cut or break it, when we cannot loosen it. Therefore about things indifferent, if we perceive their use, or none use prove inconvenient to us, conditional prayer and careful watching against occasions, are fare better than rash vows, or peremptosy engagements.  
For clearing all past, and making way for the rest, understand 1 A Middle; which is either of Participation, as warm water partakes of hot and cold. And so no things or actions, or expressions, are indifferent in themselves and in the same respect, as if they were compounded of goodness and badness. Or else of Negation, As a stone, or tree, etc. is a mid between blindness and seeing. For a stone or tree, or &c. may justly be denied either to be blind, or to see, because neither to see, nor to lose sight belongs to such things. And thus indifferent things, whether entities or acts, are said to be in the middle, viz. when it belongs not to them as such: and considered in themselves, to be either good, or bade morally. Understand 2ly. That the extremes (as we must call them in relation to that Middle) are those two between which the thing indifferent lieth. Now an indifferent thing lies either between two sorts of beings, the one good, and the other bad: such as is true grace and original Corruption; or between two sorts of rules, the one commanding, the other forbidding. Understand 3dly, the difference between physical and moral in the business in hand. Things considered as they come forth out of God's creation, or answer to the idea, and platform of God's mind, so they fall under the notion of physical or natural. Things considered according to that concernment they may have to, or about manners, to render us virtuous, or vicious, holy, or unholy, so they fall under the notion of moral. Understand 4ly, the distinction between things looked on as in themselves, and as looked on in relation to 〈◊〉 Things as considered in themselves, that is, according to their own natures & properties within the latitude of their own essence: so all entia all things are physically, and naturally good, as entia, as things, Gen 1. Every particular thing, created every day, singly considered was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but good, positively was good. And when all was put and joined together into a world; then the Lord saith, Gen. 1. last. It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding good, it was superlatively good. Bonum bono additum (say the Philosophers) facit melius. Good added to good makes better. And therefore from that phrase, Gen. 1. last, 
Mundus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  perhaps the Greeks and Latins call the world fair or beautiful. And thus likewise Satan is good, namely in his nature & essence, he is of angelical nature; though morally in manners he is stark naught. Again, all actions considered in themselves physically as actions or motions, they are good. For in God we live, move, and have our being, in a natural dependence, Acts 17. Yea the actions of wicked men, yea their evil actions as natural motions are physically or naturally good. And thus things are beheld as in themselves. On the other side, things are considered as in relation to us, when looked upon as for, or under our use. For our use. And so all things considered according to their nature and ours, are either good for us as food and physic, or hurtful for us as poison. Under our use; And so all things and actions steered towards virtue or holiness are morally good. But all employed and improved towards vice and unholiness are morally evil. Though the object in-essence, and the motion of the action in the nature thereof be good, both of God; yet man's ill managing and using of them is of his own sinful heart, and so are perverted into evil. As in that common instance. The going of the horse is justly caused by the Rider: but the ill going is from the fault in the horse. Understand lastly, what are Circumstances. Though in natural philosophy we usually reckon two, the circumstances of all natural things; Ubi and Quando. Every created natural thing is somewhere, and at sometime; yet in Rhetoric and morality we count many more.  
Quis, quid, ubi, quibus, atque cui, cur, quomodo, quando.  
That is, who he is that acteth; what he acteth; where; and by what means; and towards, or before whom; and why; and how; and when. And perhaps other circumstances might upon deliberation, or experience, be found out. As to what end, how oft, how much, etc. These & the like circumstances are those that give formality of moral good or evil to the use or acting about things indifferent. So that though they be but circumstances, in comparison of natural bodies; yet they are as it were the essentials of morali actions.  
These things being premised, an open fair way is made for these maxims or main positions about things indifferent.  
1. That though actions in their common naked nature have an indifferent respect to moral good or evil, as to feed, to , to walk, to smile, etc. Yet as they are clothed with particular circumstances, they put on the garb of good or evil manners.  
2. That though all indifferent actions in their essential and proper nature, are alike distant from evil, and equally propinque and near to good; yet custom, occasion, opportunity, common opinion, etc. have annexed some circumstances to some actions, which picture them as more looking towards evil. As to dance, to be an Accuser, or Executioner, or singular at some mere recreations, or to be gay and curious in fashions of apparel. And those things aforesaid annex other circumstances to other actions, whereby they seem to reach forth the hand more toward goodness. As to plough, to study, to be retired from frequent converse with the world.  
3. Those actions that clearly tend to order, and edification, are not merely indifferent. For production of good supposeth goodness in the productive cause, which determines them good, and so not merely indifferent in that respect. Insomuch that a man is bound to use that gesture in worship, that doth most help his infirmity, and forward his devotion.  
4. But some actions of men there are in common conversation, yea and perhaps in our devotion too, which are not properly humane, that is, actions of men as men, because they do not proceed from the deliberations of reason, but from the floating of fantasy; as some actings of the hands, movings of the fingers, gestures of the body, forms of countenance, etc. whiles we are earnestly minding some most serious thing, all which undeliberated actions are merely indifferent.  
5. But all actions that proceed from deliberated reason, considered in their particular exercise, are either good or evil, in regard of their end. For if they be leveled to a lawfullend, no ill circumstances apparently diverting, or over-disgracing them, they are good. If they aim not at a good end, they are so fare evil, as they want that good in them, which expressly, implicitly, or virtually should be in every action a deliberate man doth act, 1 Cor. 1.31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. You see the Apostle speaks of things indifferent, that they should have a good aim; and it follows in the next verse, that they should beware of ill circumstances that might overbalance with evil, that good aim. For the Apostle immediately subjoins these to the former words, Give none offence, neither to the Jew, nor to the Gentile, nor to the Church of God.  
6. Though an action may be indifferent inregard of one or two circumstances; yet in regard of all circumstances put together, it must needs be either good or evil. The coin of money is known by the major part of the image and superscription.  
7. Of all the afore-named circumstances, the person is not the least. For as that is double, the Agent, and the Patient (usually) so it implies many other circumstances of time, place, etc. which wait upon persons. Therefore great consideration is to be had touching the Person. For as the man that will use well his liberty in things indifferent, must not offend himself; must not grieve his own conscience: but Rom. 1.4, 3. must be fully persuaded in his own mind; nothing being impure of itself (Rom. 14.14.) But to him that thinketh any thing to be impure or unclean, unto him it is unclean: and he is happy that condemneth not himself (v. 22, 23.) in that which the doth allow;  
So 1. He that is such a strong Christian as this, settled in faith, and well skilled in his Christian liberty, must observe these rules towards others. 

1. How he carries himself towards or before weak Christians.  
2. How towards or before strong Christians.  
3. Towards or before obstinate unbelievers.    
1. Towards weak Christians, weak in their faith, touching things indifferent; not yet confident of what liberty Christ hath left them in the New Testament; his lesson or rule is this, Rom. 14.1, 2, 3. Him that is weak in the faith, receive, but not to doubtful disputations. One believeth he may eat all things; another who is weak eateth herbs. Let not him that eateth, despise him that eateth not, & v. 15. If any brother be grieved with thy meat, now walkest thou not charitably, destroy not him with thy meat for whom Christ died; let not your good be evil spoken of & 1 Cor. 8, 9, 10, 11, 12, 13. Turn to the place, it is very considerable.  
2. Towards or before the strong Christian, or firm Believer; The rule is this. Thou that art a strong Christian, must not neglect, but use thy liberty before other strong Christians, to confute them if they have failed in dissembling it, and to confirm them in the use of that liberty, Gal. 2.11, 12, 13, 14. The sum whereof is this, that when Peter came to Antioch, Paul withstood him to his face, because he was to be blamed for his dissembling, and drawing others into the like dissimulation, to wave & lay by their liberty and freedom from Jewish Ceremonies, by Judaizing with the Jews for a time, though they were fully confirmed in their own consciences of their own liberty.  
3. Towards the obstinate unbelievers, that are wilfully superstitious, or maliciously opposite; the rule is by no means to forbear the use of our Christian liberty before such, lest we weaken it, and strengthen them, Mat. 15.14. In the beginning of the Chapter, the Scribes and Pharisees took offence at Christ, that his Disciples did eat with unwashen hands, (as intimatingly blaming him for teaching them no better) our Saviour reproves them for observing humane traditions, and withal gives them a better lesson, viz. That not that which goeth into, but that which cometh out of the mouth defileth. The Disciples come and tell Christ, that at that saying, the Scribes and Pharisees were yet more offended. Christ instead of any indulgence practised or prescribed towards such, returns this answer, vers. 13, 14. Every plant that my heavenly Father hath not planted shall be plucked up. LET THEM ALONE, they be blind leaders of the blind (wilfully blind.) And if the blind lead the blind, they shall both fall into the ditch. The like rule some pious learned collect out of Paul's circumcising Timothy, & not circumcising Titus. He circumciseth Timothy because of the weak believing Jews, Acts 16.3. But be would not suffer Titus to be circumcised, lest he should indulge too much unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insinuating, insidiatorie, false brethren, Gal. 2.3, 4.  
Observe hence by the way a golden rule for these present ☜ dissenting times. Circumcision was not indifferent in the thing. For not long before it was an Ordinance of God, and so necessarily to be used. Since that it was abrogated by Christ's death, and so de jure of equity in regard of the thing itself, it could not be used. The reason therefore that must justify Paul in circumcising Timothy, must be some such like as this. That though Circumcision in esse, in being now, was not indifferent: but in that regard necessarily to be laid aside; yet at present in the Cognôsse, the general knowledge of it among men, it had a kind of notion of indifferency upon it. For as yet, in the time of Acts 16. When Paul circumcised Timothy, the stature for its repeal was not come forth under the hands of the Apostles (as after it was peremptorily set forth, Gal. 5.2.) And so it could not oblige, until a due promulgation of it. And so mean while, Paul might some how, use it as a kind of indifferent thing in regard of the several opinions of believers in this interval of time. For those that were confident it was in force, would not be offended; And those that thought it abrogated, would not be offended for the sake of those weak believers that would be offended at the omission of it; or at least look on it as a Blank. But for unbelievers that clamoured for it, as necessary, Paul took more care to assert his liberty, then to please them. All which, prudently weighed, and skilfully applied by Saints, may be most sovereign to compose great dissentings, or at least remove grievous scandals taken, if not given (in these peaceless and unkind speaking times) among THEM. The godly ☜ Anabaptists (as they are distinguished) take offence at the godly Presbyterian and Congregational men for baptising the Infants of Believers; The godly Classical Presbyterians take offence at the Congregation way, that it doth not receive the regiment of the classes, nor submit to, as necessary, all their appeals, and sentences upon appeals; And the godly of the Presbyterian, and congregational way, take offence at the Anabaptists for not baptising Believers Infants; As the Anabaptists and congregational way take offence at the Presbyterians, for their set, standing classes, and their peremptory sentences upon appeals, enjoined without all fail to be obeyed, what ever they be, or however they look in the view of Scripture, and godly Consciences. Now if these several judgements, each of them interchangeably in favour to his contrary, did but aptly apply the Case aforesaid, of circumcision, ☞ so as at least to attain to this result, That however these things, of Baptism, Classes, Appeals, etc. are in their BEING; yet the Royal Edict for KNOWING is not yet clear to the judgement scrupling: the OFFENCE both on the one side, and the other, would be in a great measure, ☞ if not altogether removed, and till God reveal it to those that are otherwise minded, 
Phil. 3.15.  we all should sweetly agree as Saints, to defend one another, and the public safety, against the common enemy of unbelievers or worse.  
Thus you have, how the strong Christian, or strong Believer ought to carry himself in the use of things indifferent.  
2. If any be a weak believer, a weak Christian, (and he that is weak in his knowledge, assurance of justification, and faith for mortification, hath little reason to be confident of his strong faith about things indifferent, though it be the ill custom of weaklings to be most peremptorily censorious about these things (who so bold as blind Bayard.) I say if any be a weak believer, he must thus carry himself towards him that is strong. Dost thou that art weak, see him that is strong, use freely his Christian liberty before thee, not suspecting thy weakness in knowledge and faith in those things? Do not thou presume rigidly to censure and condemn his knowledge and faith in that liberty Christ's blood hath purchased for him. For so runs the absolute rule, Rom. 14.2, 3, 4. One believeth he may eat all things, another who is weak, eateth herbs Let not him which eateth not, judge him that eateth, for God hath received him. Who art thou that judgest another man's servant?  
The non-observation of this rule, sets the present age on fire. Men cry out for, and cry up Gospel preaching; profess and applaud Gospel spirits; talk also apace of love, sweetness, and reciprocal condescension. Thus ' 'tis in the theory; or every man for himself. But how is it in the practice? Thus; the face looks quite is contrary way, the bells ring backward. This man that will not see hardly his own sinful infirmity, will look keenly into another's Christian liberty, vote it a sin, and pass a condemnation upon it. And by all means looks that another should be humbled a long time as low as the lowest Hell for his infirmities, whilst this Censurer himself for his own evil actions, equivalent, if not more prevalent, and sinfully eminent, will not be cast down a day, so low as I may say, as Purgatory before men.  
This age hath not learned any thing to purpose of that Gal. 6.2. Bear ye one another's burdens, and so fulfil the law of Christ.  
No, we add to one another's burdens; And if we suppose another be proud, passionate, etc. we trample upon it with a greater pride and passion.  
Thus of the 1. general head. Things indifferent. Next of the moral Law.  
2. For the moral law, of the ten Commandments (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 do 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 learned it from Pulpits, unskilfully handling it and putting it wrongfully under that notion. For the moral law of the to. Commandments is clearly an appendix or part of the Covenant of Grace. For as Love answers to faith in the New Testament; so did the ten Commandments answer to the Ceremonial 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 Ceremonial 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 Ceremonial law) John 5.48. Had ye believed Moses ye would have believed me, for he wrote of me. I need say no more to mind men, that love in the N. T. and the Ceremonial Law in the O. T. were of the Covenant of Grace, and that love in the N. T. answers to the ten Commandments in the O. T. And is there any thing in the ten Commandments to bespeak them a place in the Covenant of works? Doth commanding? Why then doth Christ so often say to believers, John 14, etc. If you love me keep my Commandments. It's fare more suitable to a Gospel way and a gracious Covenanting Spirit, rather to be commanded by the authority of his Saviour, then to pin all obedience upon the power of his own uncertain love. Luther hints notably to this; Lord (saith he) thou commandest me to pray; I cannot pray as I would, but I will obey. Though my prayer be not acceptable, yet thine own Commandment 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 means the preface to the ten Commandments, viz. I am the Lord (Hebr. JEHOVAH) Thy God, which have brought thee out of the LAND of EGYPT, out of the house of bondage? Do not these words usher in the Commandments, and set them down amidst the Covenant of Grace? For here God as our God upon new terms of redemption, freely offering himself to us: not upon the old, namely do this, and thou shalt live. We are brought out of Egypt in Christ, Mat. 2.15. That is, we are brought out of spiritual Egypt, the wicked world, as John expounds it, Revel. 11.8. An hint of these things is enough to them that will understand. And do not several promises annexed to several Commandments, 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 years after his Covenant 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 works. Learned and pious Polanus (renowned for both) is bold to speak higher. It were very unreasonable (saith he) to imagine that God should make a Covenant of works with man after Adam's fall, and so, unable to do any spiritual thing, having made THAT only ONCE, viz. in Paradise, when man was in a CAPACITY to enter into SUCH a Covenant.  
Object. The Apostle Paul often in his Epistles opposeth the Law, to faith, and seems to understand both the Ceremonial, and moral.  
Answ. The Apostle doth not oppose the Law to faith, as the Law is considered in itself, but as it is misconceived, and misemployed by the Justiciary Selfe-justifier. Clear enough the moral 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 justify faith to be true faith, as faith justifies us to be true Saints. But the justiciary, that would justify himself by working, he looks upon all law, both moral, and Ceremonial, yea and upon the law of FAITH too, (as the Apostle calls it,) as on works. Those of the Jews that were such justiciaries obeyed the moral law, not out of faith, working by love (Gal. 5.) but out of self-love to justify themselves by self-wrought righteousness, Mark 10.20. Luk. 10.29. And they sacrificed and used other things of the Ceremonial law, not as an expiation and atonement, including Christ as the kernel, but as on works, by them performed, to their cost and labour, and so rested in the deed done, Jer. 7.4. And so the Prophet calls 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 righteousness, because they sought it not by faith: but AS IT WERE by the works of the Law, meaning, that the law moral, or Ceremonial was not in themselves of the Covenant of works, but by the false notion of justiciaries, they were to them tanquam WORKS, they were as so to them. to this Luther speaks notably (to this effect.) Men (saith he) look on the law asquint, they look on the law given by Moses, as MOSES MOSISSIMUS. that is, MERE 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, aaronical MOSES, i. e. as Aaron the High Priest joined with Moses, typifying Christ's Priestly office, (as Moses did his Prophetical and Kingly) whereby atonement is signified for our persons, and for the sins of our imperfect obeying the commands of either law, and so our souls are saved alive. So that as faith and love cannot be separated, nor may they be confounded in the New Testament; Not confounded to make the law of faith a work as the Papists and others do, whiles they adore it as a quality in us, without its object Christ, grasped in the hand thereof; and so look upon it as love, viz. as a working thing in us, or to make love as faith, as if love were the form of faith, perfecting it; nor separated; not Faith from love; for so faith is dead, Jam. ●. Nor love from faith, for than it is sinful, if not a b●●●ard love; For faith must make atonement for the failings of love. So nor may Moses and Aaron, the moral and Ceremonial law be confounded or separated in the Old Testament. They both were delivered at the same time, and in the same place. As the moral 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 joint Commission in the same business, instrumentally to save the people. Not to be confounded by looking on the performance of the ceremonial, as we do on the moral, viz. a matter of mere obedience, as many now transform many Gospel duties, prayer, hearing, etc. into a legal notion, resting in the deed done, without taking up Christ in them. Nor to be separated, not the ceremonial law from the moral. For then there is a dream of faith without obedience, faith without love. Nor the moral from the ceremonial; for then there is obedience without faith: and so not sincere, but altogether sinful.  
Obj. The Apostle Gal. 4.24. makes the Covenant at Sinai a Covenant of bondage, and puts it in opposition to Jerusalem above, that is the Covenant now in the N. T. with the universal Church. And so seems to make two Covenants.  
Answ. The Apostle speaks all this in relation to the ceremonial law, which formerly was the manner of that religious worship commanded in substance in the 2d Commandment to all ages: and so was then the form and ceremony of much of their obedience; which ceremonial law indeed was a bondage, and kept men in servitude, Gal. 4.1. But can not speak it of the moral law, in that the Apostle himself 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 signify only two several dispensations, and forms of promulgation, of the same Covenant of grace, of faith and love. The former Ceremonious, in types & shadows; the other plain and spiritual. The● called the old Covenant, the other the New Covenant (though but two forms of the same Covenant) as the Apostle evidently explains, Heb. ●. 5. to the end of the chapter. The 1. in regard of the shadows, was Moses vailed; the 2d was Moses unvailed, and spiritual, God shining in the face of Christ, 2 Cor. 3.13. to the end, 2 Cor. 4.6.  
By all, it appears, that we that are believers, may no more divide the ten commandments from our faith, than we 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 practice of expediency, useth four words.  


1. CONVENIENT; to signify, that even in indifferent things we must see that all be agreeable to our persons, according to all the circumstances 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 beneficial to us or others; we either do good, or receive good.  
4. EDIFY. Teaching us that we should rather endeavour edification, then giving offence in the use of things indifferent, or circumstantial. 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 go, 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 ●, 13, 14, 15, 16, 17. Job. 16.3, 4. Heb. 5.11, 12. neigh these texts for they are strong.  
2. Touching practice, 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 virtue, and if there be any praise, think of these things.   
From my Study at Marry Staining, 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 lawfulness, as the Saints were in the Old Page 3  
This latitude is not in the Moral Law But it is, Page 13  
1. In freedom from ceremonies Page 14  
2. In the externals of God's Worship Page 15  
Reason 1. The Saints under the New Testament are Sons. Page 17  
Reason 2. The Saints now are men of ripe years. Page 18  
Reason 3. The Saints now have more of the Spirit. Page 19  
Reason 4. God's design in the New Testament to set up a spiritual Kingdom. Page 20  
Reason 5. The Gospel being to be preached to different Nations, Christ ties them chief to the substance. Page 23      

SERMON. II.  

Use. 1. 

Encouragement for sinners to come to Christ Page 26  
The ways of Christ easy Page 29  
1. Because the main work is done already. Ibid  
2. Those things that are yet to be done are few, and easy, 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 natural men Ibid  
4. With the service of the Devil. Ibid    
Object. The service of the Devil seems sweet. Page 34  
Answ. 

1. It will one day be sour Ibid  
2. That sweetness is from distemper Ibid  
3. It is because men taste not the sweetness of Christ's service. Ibid    
Object. Some of Christ's servants have turned back to serve the Devil. Page 35  
Answ. 

1. They are but few. Ibid  
2. They were not true members. Ibid  
3. The ways of Christ easy, because he will give his Spirit to do 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 laws. Page 38      

SERMON. III.  

Use 2. 

Reproof of two sorts of people Page 39  
(1.) Those that err on the left hand of three sorts,  
1. Those that make the way wider than Christ hath Page 40  
2. Those that abolish the Moral Law Page 42  
3. Those that allow outward profaneness Page 43  
(2.) Those that err on the right hand of two sorts  
1. Such as make laws to tie themselves Page 46  
2. Such as make laws to bind others. Page 47    
Use 3. 

Exhortation to Duties,  
1. To understand our Christian liberty Page 51  
Ignorance of Christian liberty dangerous Page 52  
2. Not to infringe our Christian liberty Page 55  
3. Not to abuse our Christian liberty Page 59  
4. To holdfast our Christian liberty Page 60      

SERMON FOUR  

Doct. 2. 

Though divers things be lawful to the Saints under the New Testament, yet there are but a few things expedient. Page 61  
Three sorts of things inexpedient Page 62  
(1.) Things simply evil Ibid  
(2.) Things simply good, in three cases,  
1. When a greater good comes in Page 63  
2. When we cannot come at the good without doing of evil. Ibid  
3. When a greater evil follows Page 64  
(3.) Things indifferent Ibid  
Expediency, what Page 66  
Things expedient must bring profit Page 68  
1. To advance the glory of God Page 69  
2. The good of our brethren three ways Page 70  
1. To increase love between us and them Ibid  
2. To conduce to the peace of the Saints Page 71  
3. It must tend to edification Page 73  
(3.) To win those without Ibid  
(4.) To our own souls Page 74.      

SERMON. V  

Conveniency, or Decency what Page 77  
1. In respect of a man's person Page 78  
2. In respect of his relation Page 79  
3. In respect of his profession Page 80  
4. In respect of sex Ibid  
5. In regard of age Page 82  
6. In regard of the season Ibid  
Christians must walk laudably Page 83  
Christians must walk orderly Page 86  
Things done disorderly  
1. When the end is miss Page 87  
2. When one duty hinders another Ibid.  
Use 1. To have an eye to that which is expedient Page 88  
Use 2 

Reproof of those that eye only lawful things Page 89  
1. It is a sign of an hypocrite Page 90  
2. Of an Old Testament spirit Page 91  
3. It may damn a man Page 92    
Use. 3. 

The way of the Gospel a strict way Page 94  
Liberty of the Gospel wherein it is Page 95      

SERMON. VI  

Use 4. 

To be strict in point of expediency Page 98  
1. It would end controversies among Saints Page 99  
To take heed of vain fears in God's ways Page 104  
2. The maine is done by Christ already Ibid  
3. To study spiritual things Page 105  
4. To get love Page 106  
Things to be determined  
1. By Magistrate's Page 107  
2. By the Church Page 109  
3. By Masters of Families Ibid  
4. By particular persons Ibid  
Cautions for Magistrates, and Churches in determining Ibid  
1. It must be in necessary indifferent things Ibid  
2. Things that relate to the Kingdom Page 110  
3. Saints to be deals with as rational men Ibid  
4. To take heed of making laws for the future Ibid  
5. Not co impose things on men's consciences Page 111  
6. Not to use rigour in determining Ibid  
Examples of the old Saints be looked to Page 112  
Customs of the saints and Churches to be looked to Page 113  
Right reason to be looked to Page 117  
Reason of three sorts Ibid  
The law of nature to be looked unto Page 118      

SERMON. VII.  

Motives to eye that which is expedient Page 123  
Motive. 1. 

It is the right way to peace Ibid  
No reason of strife between Presbyterians and Independents Page 125  
1. There are Godly men on both sides Ibid  
2. There difference is small Ibid  
3. They differ about that which is never like to be Page 126  
4. Neither side can prove what they would have Page 127  
The present cortentions from five sorts of men Page 128  
1. Weak Christians Page 129  
2. Carnal Presbyterians Ibid  
3. Malignant's Page 132  
4. The godly moderate party Page 133  
5. The common multitude Page 134      

SERMON. VIII.  

Motive 2. 

To eye things expedient the way to peace in a man's self Page 138  
Guik in Christians whence Page 139    
Motive 3. 

He that eyes not expediency cannot do much for God Page 142  
1. He presents Religion to others as an endless thing Page 143  
2. As burdensome Page 145  
3. As ridiculous Page 146  
4. He deprives himself of opportunities of doing good Page 147  
5. He can do good but by accident Page 148  
6. He intends good but to a few Page 149  
7. He leads others to distraction Page 150    
Motive. 4. 

Without eyeing expediency a man cannot be an excellent Christian Page 152  
1. Because an excellent Christian hath the mind of Christ Page 153  
2. He is busied about high things Page 154  
3. He relisheth spiritual things Page 155  
4. He hath stock enough within Page 156    
Motive 5. To look to our Principles against suffering times Ibid  
Motive 6. To make laws, where God hath not, offends him Page 158    

SERMON, IX.  

Stumbling-blocks removed Page 162  
Objections answered Page 166  
Hindrances from walking according to expediency  
1. Engagements beyond men's principles Page 171  
2. Looking on things with prejudice Page 172  
3. Devout jealousy of truth and Error Page 173  
4. Carnal wisdom Page 176  
5. Self Page 177  
6. Hypocrisy Ibid  
Helps to walk expediently.  
1. Spiritual wisdom Ibid  
2. Sobriety in two things  
1. To subject our fancies to the word Page 178  
2. To follow notions no farther than they agree with the word Ibid  
3. Watchfulness Page 179  
4. Love Ibid.     

GOSPEL LIBERTY EXPLAINED.  1 COR. 10.23. 
ALL thing are LAWFUL for me, but ALL things are not EXPEDIENT: ALL things are LAWFUL for me, but ALL things EDIFY not.  

The scope of the words.  THese words that I have read to you, they are the conclusion of Paul's answer to certain Questions that the Corinthians (it seems in writing) had proposed to him. What those Questions were you may read, from the beginning of the 7th Chapter, to part of this 10th Chapter. I shall only touch them a little; In the beginning of the seventh Chapter they had written to Paul, and asked him this question, Whether it were lawful for a man under the Gospel to marry? Because it seems they thought the profession of the Gospel such a holy thing in old time (otherwise than Professors do now,) that they thought it a kind of defilement to that spiritual and glorious profession to marry. That was one question. Another was Chapter 7.4. Whether being married they might live with there husbands and wives as before, Paul answers that. They ask him again, whether a Believer being matched to an unbeliever, might turn away his wife, and leave his house? He answers that; Then the servants that were believers, and their master's unbelievers, they wrote, and asked whether they in conscience should seek their freedom? He answers that also. So there are divers questions from that place to the end of the Chapter; as whether it were lawful for people to marry in the time of persecution; or for people that were once married to marry any more; he answers that. In the 8th Chapter they have other sorts of questions greater than these; Whether it were lawful for believers to eat flesh offered to Idols? that was a great question: for in those Countries the Gospel was among Infidels, and those that were without they worshipped the devil in Idols, and sacrificed meat to them; and this meat when it had been sacrificed was carried to the market and sold: Now they questioned, whether they knowing that that meat was offered to an Idol, might eat of it? Paul answers that; And in the 9th and 10th Chapters illustrates it, and so comes to sum up all his answers in these words, All things are lawful for me, but all things are not expedient etc. That is, the most of those things that you have proposed, if not all, they are lawful, I say not they sin if they marry, they sin not; and for meat offered to Idols, an Idol is nothing in the world. All these things are lawful, and abundance of things more: but all things are not expedient. As if he should say, I wonder why you Corinthians ask so many questions, whether this or that be lawful; you may do lawful things, and yet damn your souls for ever. I will not hid the liberty of the Gospel from you; It is lawful to eat meat offered to an Idol: for, an Idol is nothing; and to marry it is lawful, so it be in the Lord: but yet in the New Testament you should look higher than that which is lawful, & unlawful, you should look what is expedient, and what edifies, and those things that do not edify, (as most of these things did not, though they were lawful in themselves,) you must not use them: for saith he in the verse following, We ought not every man to seek his own things, but another man's good. So that I say the words are the sum of Paul's answer to the Corinthians to these questions; you may find the particular answers to every one of these questions, if you peruse the former Chapters.  
So that come to the words they have in them these two things. 
Parts of the Text.   
First, here is a concession; they ask the question if these things were lawful, 
1. a concession.  Paul grants that they may be lawful; It is lawful to marry, it is lawful for a believer to keep his unbelieving wife, it is awful for a servant to abide with his master, though he be an unbeliever: it is lawful to eat meat offered to an Idol, Paul grants it, All things are lawful.  
Secondly, here is a restriction, an exception against that rule, that although All things be lawful, 
2. a restricton.  all things are not expedient, all things edify not. So that before I go about to tell you my thoughts from this place: for the settling of you in these wavering times, wherein you grope for light; I will open a little to you these words, that you may the more clearly see the Doctrines.  
All things are lawful for me;  
[ALICE] By ALICE here you are not to understand, 
The meaning of the words.  ALL universally, as it is often used in the Scripture, 
All, what meant by it.  that is, ALL excepting more, as in Exod. 1.6. The people of Israel, and ALL that generation died. That is, every one that came into Egypt were gone at that time, or as it is Rom. 5. ●n by Adam entered upon ALL men. That is, every man in the world became a sinner by Adam's sin; Now you are not to understand ALL in this place so, as though that all things were lawful, that is, that there is liberty for people to do what they list now, men may swear and lie, and curse, that men may be professors, and be cheaters, and couzeners, Professors, and be drunkards, and proud, and covetous. This is not the meaning, Paul doth not mean by the word ALL a universality: but by ALL he means many things, many things are lawful, 
Many meant by all.  but many things are not expedient, and that all is taken for many, I might show at large in Scripture it is very usual, Psal. 118 saith David, ALL nations risen up against me, and compassed me about. David doth not mean that all the nations in the world did come about him, but he means many; divers people did come together against him. But more plainly in 2 Tim. 2.6. There is one God, and one Mediator between God and man, the man Christ Jesus, who gave himself a ransom for ALL. Hence divers now a days do hold a universal Ransom and redemption, that Christ died for ALL men alike, because of this word ALL, that Christ is said to be a ransom for ALL: but if you compare this place with Mat. 20.28. there you shall see the meaning of it, Whosoever will be chief among you, shall be your servant, even as the Son of man came not to be ministered unto (to be waited upon in this world) but to minister and serve, and to give his life a ransom for MANY. That which in the other place is a ransom for all Matth. interprets it for many. So in Mark. 10.45. (for we must expound Scripture by Scripture, or else we shall run giddily and endlessely into error) for even the Son of man, came not to be ministered unto: but to minister, and give his life a ransom for MANY. There is the same word. So by ALL things in this place, you are to understand many things. All things are lawful; that is, all these things that you propose, and many more: for I comprehend many more than they questioned, or else he might have said, these things are lawful: but he makes a general rule from it, These are lawful particularly, and all things are lawful; that is, abundance more than these.  
[ARE] All things ARE lawful. 
Things lawful now, that were not of old.  There is somewhat in that word Are in the present tense, that is, they are now lawful under the new Testament, it was not so always: for they could not say under the old Testament, all things are lawful, that is, many things: for they were tied; every thing was either commanded, or forbidden to them, their meat, their drink, their , their worship their manner, and circumstance, the place where and the time when; nay they were tied to their very oil, and to the snuff of a candle, nay (with reverence) they were tied concerning their excrements; the Lord made a law for their excrements. Now, all things are lawful; they were not before; there are not so many bonds and obligations as there were then. Now under the new Testament there are many things lawful that were not under the old. Indeed sometime they were intended by God's dispensation in cases of necessity, as David's eating of the shewbread that was not lawful; God passed by it, but there was a law for that There were but a few things (I will not say none) but were absolutely sinful or absolutely lawful in the old Testament.  
All things are LAWFUL.  
[Lawful] what is that? 
Lawful what it is.  A thing is lawful when in itself it is neither commanded nor forbidden in the word of God: when it is not determined by the will of God whether we shall do it or not do it: that is lawful so when he saith all things are lawful; he means that there are abundance of things left in the new Testament that are neither commanded nor forbidden by the Lord.  
Misunderstand me not: 
Sin in doing of lawful things.  you sin when you do unexpedient things; and than you are ready to say is it not lawful? no; though the thing in particular be not unlawful, yet you sin in that you cross a general rule; that is, those things that are lawful yet you are not to do them in extremes. As for instance you may marry, yet you may sin in marrying, not that you cross a particular command: for it is lawful to marry; but you cross a general rule, and so you sin.  
BUT all things are not expedient.  
[BUT] that is when I say all things are lawful, you think you have all liberty by that, but, hold all things are not expedient. Though it be lawful yet look not only to that but see that it be expedient, and so if you look to the rule of expediency you will walk a hundred times stricter, than men that only look what is lawful, and what is not.  
[ALICE THINGS] That is, divers things are not expedient. [ARE NOT] That is, they are not so altogether, always, in all places, to all persons; all things, in all places, at all times, and in all circumstances, are not expedient for all persons: for there is nothing almost but in some places, and at some times, 
Expedient what.  and for some persons are expedient [E XPEDIENT] What is that? It doth not edify, it doth not beseem the profession of Jesus Christ; it is not lovely, it is not venerable, it is not true, it is not honourable, it doth not edify the brethren, it doth not win sinners, it doth not adorn the Gospel, it doth not become our profession. When he saith all things are not expedient, it is, as if he had said, there are abundance of things that are lawful, that do not honour God, that do not win sinners, and build up the Saints. So now you understand the words.  
All things are lawful for me, but all things are not expedient.  
There are three Lessons that I mean to observe from these words, and which (if the Lord will) I intent to open to you.  
First, you may learn this, that  
The Saints under the new Testament, they are not so strictly bound in point of LAWFULNESS as the Saints were in the old Testament.  
The Second is this, that  
The Saints under the new Testament, are as strictly, or rather more strictly bound, in point of expediency, than they were in the time of the old Testament.  
For you shall seldom read of expediency in the old Testament, but if a thing were lawful, for the generality they might do it.  
Thirdly, you may learn this Lesson, that  
If a Christian will walk honourably, and spiritually as becometh the Gospel, he must not only (so much eye) what is LAWFUL, as what is EXPEDIENT.  
These three things are taught here as I apprehend, in the words; And of these let me this day only open a little of the former: for you must take them together, you must not without wrong to your own souls, and dishonour to God, take one Doctrine, and not all; but hear all, and without prejudice compare all, and weigh, and try them.  
The first Observation, Doct. 1 
That S 'tis in the New-Testament are not so strictly bound in point of lawfulness, as in the Old.  or Doctrine is, that  
The Saints in the new Testament, in point of LAWFULNESS are not so strictly bound, as the Saints were in the old Testament.  
That is, many things in the new Testament are lawful for the Saints to do, that were not lawful in the old Testament: or, there is a greater latitude, there is more space, for a Christian, for a believer in his walking and conversation in the new Testament, than there was in the old.  
Beloved, There is some truth in this, that you may apprehend presently: for go no further than these very questions that were here asked; It seemeth that in the old Testament all these things were not lawful; it was not lawful for them to eat all kind of flesh, no flesh that was defiled that was offered to Idols, it was not lawful to eat; swine's flesh, and divers other things: Now, all things are lawful; every creature of God is good. If they had unbelieving wives, strange wives, Ezra 9 Nehem. 9 It was not lawful to keep them, they must drive them away, and their children: but now it is lawful for a man that hath an unbelieving wife to remain with her. I say, there is somewhat that you presently see, that the Saints in the new Testament, in point of lawfulness, are not so strictly, and absolutely bound up as they were in the Old.  
I will give you a few Scriptures, before I come to open it further. Mat. 11. ult. Come unto me all ye that labour, and are heavy laden, and I will give you rest; take my yoke on you: for my yoke is easy, and my burden is light. If you will give me leave to tell you my thoughts upon these words, I conceive that the meaning of it is this, that Christ Jesus saw poor people trudging in the way to Heaven (as they thought) and every one thought to be saved in his own way and labour: as the Papists that do abundance of good works, & by their own righteousness they will be saved: And there the poor Jews were under a yoke that they nor their fathers could bear; And by fasting and prayer they did strive and struggle, and all in vain; Now, saith Christ, Come unto me all ye that are weary & heavy laden. Now I say, (with submission) I think the meaning is not as we usually take it, come to me all ye that are laden with sin, and receive salvation, (though that be true) but ye that weary yourselves with the yoke and burden of your own righteousness, 
Christ's yoke, what.  and labouring to fulfil the law; Come unto me ye that are weary and heavy laden, and I will give you rest: How is that? I will take away the rough yoke, and the heavy burden that is on you, and I will give you an easy yoke, (as I shall show anon) you shall have now saith Christ, an easier, and more comfortable way to Heaven than ever you thought of. Christ doth not only pity poor gross sinners that are not in the way to Heaven; but it pities him to see men go in odd ways to Heaven; that labour, and go about the bush, and tyre themselves in their own ways, when there is an easy sweet way that Jesus Christ offers; Come unto me, for my yoke is easy, & my burden is light. That is, not only in respect that we have more grace in the New Testanent than there was in the Old, 
More grace in the new Testament then in the Old.  (though that be true) but in itself, 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 general rule: as if he had said, You are Saints of the New-Testament, and Christ hath made you an easy yoke; And it is not for me to descend much to particulars for you: but I will make a general rule, If you find 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 virtue, or praise, think of those things, lay hold on those things; I will not tie you, but do you spy them out; if there be any thing lovely, that makes the Gospel of Christ praise worthy, or any thing that hath virtue, lay hold upon those things; he ties them not to particulars: For they might say, a thing may be pure, and not lawful it may be lovely, and venerable, and not lawful; 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 adorn the Gospel, lay hold on those things, And whatsoever ye have seen me do, that do.  
I will propose one place more, because I desire that you may understand this point, 2 Cor. 9 Where Paul doth show them by his own 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 marry 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 Ox that treadeth out the corn? Yet I did none of these things, I did not marry, nor take any thing for my pains of you Corinthians; why so? because he might honour the Gospel of Christ, and not lose his glory in that: for, saith he, though I be free from all men, I make myself a servant to all, that I might gain the more; to the Jews I become as a Jew, that I might gain the Jews, to them that are under the law, as under the law, that I might gain 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 means I might gain some. Paul would be a Jew with the Jews, and a Gentile with the Gentiles, he would be strong with the strong, 
Paul's compliance.  and weak with the weak; how could he comply thus to win and save souls, unless 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 soul 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 comply 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 & politic for the glory of God, & the good of others; he could be a weak professor with the weak, and strong with the strong, and be circumcised, and shave his head; and when he was among the Gentiles he could show his freedom, 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 faithful as Moses that was a servant (I speak with reerence) why could he not be as strict as Moses?  
Beloved, 
not in the ten Commandments,  you are to understand that the moral Law of God, that is, the ten words, as God calls it, the ten commandments, with the spiritual exposition of it, through the book of God: God hath not given us more scope, & liberty in these, than he did to them, if so much. As, thou shalt not steal; thou shalt not commit adultery; thou shalt not take the name of God in vain: God doth not give us leave now to cousin, and swear, and steal, 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 Commandments, though the curse be gone.  that if you be Saints and borne again new creatures, you are bound to do this [I shall show 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 itself stands firm, Christ came not to destroy the law, but to establish it; heaven and earth shall pass, but not one jot or tittle of it shall pass. 
The Law the outward, & the Spirit the inward rule.  I could show may the law of God is the outward rule, and the spirit the inward rule; and these are not contrary 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: so in the times of the Gospel, a sinner one that is not borne again is under the law, and under the curse, and damnation of it at this day. So, this liberty, and latitude it lies not at all in the moral law of God, those commands of God those last for ever there is no gap opened there.  
Wherein then is it:  
It in these two things principally: 
The liberty of Sts. in the new-testanent.   
One is that now we are freed from all those ceremonies that lay upon them under the law; in the new Testament we are freed from them. I need not name many places. 
Freedom from Ceremonies.  In Gal. 5.1. compared with verse 13. Standfast in the liberty wherewith Christ hath made you free, and be not brought back into bondage. What is that? be not circumcised, and circumcision is taken divers times for all the ceremonial law; you observe days, and times, and months, and years, I am afraid of you. Christ hath made us free from all the ceremonies of the law.  
But you will say that it is a poor freedom.  

A great freedom.  You are mistaken; it is a great thing: for if you look Act. 15. the Apostles and Elders there say of the ceremonies, neither we nor our fathers were able to bear them, they were so heavy. For if we consider the cost they were at, how they were driven to kill beefs, and sheep, and oxen, and to make morning, and evening sacrifice, and burnt offerings, and to bestow so much money, to be at abundance of cost, and charges, and to go to jerusalem every year, and to a sacrifice in the Temple, and a great deal of labour; And which is more, there were abundance of ceremonial restraints; their places they were restrained to them; they must worship in this place, and not in another: but now in the Gospel, we must lift up pure hands in every place. And then, for the time they had days, and months, and they had years of Jubilee, which are all gone; And for the very creatures, they must have such meat, and such ; they were restrained, and tied in every thing, and crossed that they could not have their mind; If you consider this, it is a great matter that Christ Jesus hath at once removed all these beggarly rudiments away: so I say, there is so much more room for you, that unless Popish Mosaical spirits bring them in again, Christ Jesus hath removed them. That is one thing.  
The second, and the chief is this, 
2. Libery in in the externals of God's worship.  That there is a greater liberty in respect of the externals of God's Worship; that is, that God hath not tied people in the new Testament so stricly to his outward worship, as he did the people in the Old; I do not mean that he hath not tied them for the substance, or for the matter of it; 
Nor in the substence or matter, or manner.  neither do I mean (to speak properly) that he hath not tied them for the manner; but for circumstance; and some circumstances too, it may be, God hath tied us to. So I mean not matter so much as manner, nor properly the manner so much as circumstances; nor all circumstances: for it may be there are some that God hath instituted and appointed: but there are abundance of circumstances in the worship of God, that are undetermined in his blessed Word, and are left to the spiritual discretion of the Saints, to determine, as may agree most with love, and peace, and charity. As you may see clearly, 
Punctual laws in the old Testament.  if you compare the one with the other, the outward worship of God in the old Testament, and in the New, you shall see for their outward worship there, they were tied to the snuff of a candle, there must be so many loops, and so many pins, and so many eyelet holes. 
Passeover.  Nay, come to the , you shall see the Lord made them divers laws; as they must take a lamb of such a year, & on such a day of the month, and what kind of lamb it must be, and he shows them what they shall do with the lamb, how they must kill it, and what their posture must be, they must stand and have their staves in their hands: and what sauce they must have, and how they shall roast it, and what they must do with the rest of it. The Lord did punctually bind them, and stint them in that & other things, the Lord made all his laws dear to them. But in the new Testament, take the chief of the holy Ordinances, the Supper of the Lord, we see Christ when he was betrayed, 
Lord's Supper.  he took bread and wine, saying, This is my body, and this is my blood, and there is an end. You may ask five hundred questions if you will, what bread it was? and what wine? and how oft it was taken by the Disciples, or administered, but there you hear no further of it.  
And so for Baptism, 
Baptism.  it is said, John baptised in Jordan; as if it had been known before, though it were never heard of. And the Disciples when they were to preach after the resurrection, saith Christ, Go preach, he that believes and is baptised, shall be saved. Go, baptise them in the name of the Father and of the Son, and of the holy Ghost, and there was an end. They might ask a hundred questions, Shall we do it in a River, or in a Brook? to young, or to old? in Winter, or in Summer? Who shall do it? and what shall his calling be? and many such questions: but Christ lays down the sum of the Doctrine, and the end of it, In the name of the Father, and of the Son, and of the holy Ghost, and there is no more of it.  
And so for Offices, 
Offices and Officers.  and Officers in the new Testament. For Offices, you have a light or two of Pastors, and Preachers, and Deacons, and two or three lines of his duty, and this is all, a brief touch, and there is an end. Now do you think that the Son of God in the new and glorious Testament, would pass over these things out of carelessness? Or did he slight it, as if he cared not how it were done? Might not he have made his Supper as curious as the Passeover, and all those ordinances? He might. But to me there are many clear reasons why he left it so: among the rest this is one, that in the new Testament the Saints are not so strictly, and so straight bound, as they of the old were.  
But you will say, 
Why Christ hath left the Saints now at more liberty.  How doth it appear that it was so? Why did Jesus Christ leave it thus? Why did he not bind us hand and foot as they were?  
There are these four or five reasons.  
First, this is one reason that the Apostle hath, why Christ gave this liberty; because they in the old Testament were Servants, 
1. The Saints under the new Testament are sons, under the old they were servants.  as it were; and we under the new Testament are Sons. You shall read, Gal. 4.1. that the heir as long as he is a child, differs not from a servant. What is the reason that Paul calls them Servants? You shall see afterwards, that they being servants, were tied to such burdens and rules. You expect from a son more care than from a servant, and that a son should do more for your advantage than a servant. But here is the difference between a son and a servant, you will not lay such burdens on a son as on a servant. And you tell a servant every day how he shall do every thing one after another, and call him to account; this is the condition of a servant: But to a son you only say, Walk honourably, and as becomes yourself, do some good, be employed, be not idle. A son looks to his business, and honours his father more though he be not tied. It is base to tie a son as much as a servant. So we being now to be sons, truly and really, the Lord hath given us a larger liberty.  
Another thing is this, 
2. The Saints than were children under tutors, the Saints now as men in years.  that they were sons too, (though they were as servants) but they were in their minority, they were under Tutors and Governors, till the time appointed of the Father; and being so, they were in bondage: they were little children as it were in their coats, and we are grown strong, grown men to full age. We are as men in ripe years, but they in the old Testament were little children (as it were:) you know you must make laws for little children: you say to a little child, take heed of a knife, that you do not cut your fingers; take heed that you do not go over the threshold, or over a bridge, or near the fire, or the water, lest you fall in; and you have laws how he shall do every thing: but when this child is grown up to twenty or four and twenty years, is it not a shameful thing that a man should tie such a son, and say, go not over the threshold, unless you ask leave, nor take a knife in your hand? etc. No, we break those little laws, and dissolve them by degrees, as the child grows up to years. So when we were grown to full years, as we are under the Gospel, the Lord Jesus hath broken and dissolved those little childish laws, those beggarly Rudiments: those A. B. C. laws and accidences wet for children, the child is led by the sleeve, and reads with a feskew: the Lord hath broken these, and the reason is good that these should be dissolved, and the people of God should not be tied as when they were children.  
Thirdly, 
3. The Saints under the new Testament have more of the Spirit.  another reason is this, that the Saints under the new Testament were to have more of the Spirit of God to teach them within what is the will of God, and what is for the glory of God; therefore they have less need of teaching by external things. A word to the wise is enough; the wiser a man is, the less you need to beat things into his head, to say you must turn at this corner and at that: to a fool you say, you must do this, and do that; but if it be a wise man that hath brains in his head, you tell him his message, and there is an end. So they were children, and silly, and things must be beaten into their heads, and they must be told every meeting, and every turning. But in the Gospel God hath promised to pour out his Spirit, as it is, Joel 2. I will pour out my Spirit upon all flesh. And in Hebr. 8. In the new Covenant it shall not be as in the days of old. What is the difference? Then every man did teach his neighbour, but it shall not be so now, but they shall be all taught of God, from the least to the greatest. 
Most of their knowledge in the old Testament by outward means.  The meaning is this, they in the old Testament had little knowledge but what they got by outward means; therefore they were to write the law of God upon their walls, and upon their posts, and to speak of it when they did sit down, and when they risen up, and those that had most parts, and breeding, and learning, and most knowledge in the Scriptures, they were the knowingest men: but now they shall not every man teach his neighbour. Not but that it is lawful for every one to help another; but the meaning is this, that most of their knowledge shall not come by outward external ways: But, saith God, I will pour out abundance of my Spirit, and they shall all know me from the least to the greatest. Therefore we see in 1 Joh. 2. that John himself being accounted, and that deservedly, the most spiritual Apostle of all, Little Children (saith he) you have an anointing, and I need not teach you. John would not take upon him to teach them, they had so much of the Spirit. Therefore under the new Testament the Lord having appointed to pour out abundance of his Spirit upon his people, he thinks it unfit to go and make such endless laws as were in the old Testament. Now the Spirit of God doth not only teach us what is the will of God, and the mind of Christ in things lawful, but in things that were undetermined, that were neither lawful nor unlawful; the holy Ghost teacheth us what is expedient, and what is not: and thou hast as much need of the Spirit of God to show thee that which is expedient and inexpedient, as to know the will of God, and the rule what is lawful, and what is unlawful.  
Fourthly, 
4. God would set up a spiritual kingdom in the new Testament.  if you would know why Christ hath given a larger latitude and liberty in external things, to the Saints now, than to them, it is, because the Lord's purpose and design was, under the new Testament, to set up a spiritual kingdom: all the old things, the services and offerings in the old law, were but signs and shadows of spiritual worship. The King's daughter is all glorious within; prophesying of the Saints in the new Testament, that their glory should be chief & mainly in inward graces. Therefore as in the old Testament there is a great deal of external worship laid down in every leaf, but the spiritual was vailed and covered: so in the new Testament, in every leaf, and line almost, the spiritual worship is set down in the serving of God and Christ and the outward in a sort is veiled.  
Now you know by experience how hard it is to break a custom, if we be but 20 or 40 years accustomed to a thing, 
Custeme hardly broken.  it is hard to break it. How hard is it to break a drunkard of his custom? as hard as to wash a Blackmore white. Now this people being a customed four thousand years to serve God with offerings, and sacrifice, and Temple, and Jerusalem, it was not easy to break them of that custom. Therefore the Lord Christ comes, and when he would set up his worship, he speaks exceeding fairly of that outward worship, because they had fed so long upon it, that they doted, As we at this day (as they) would make a curious outward worship: as of old, they wrung and wrested the Scripture to make it fair, and delicate, and curious, as that that God would have of them.  
But Christ's design being to set up a spiritual kingdom, he shows, that as in the old Testament, unless there were something internal, the external did not please God, My soul abhors your sacrifices, etc. So in the new Testament much more, the Lord doth not regard outward worship at all, without the inward; and the inward is almost all that God looks after. Therefore consider a few places of Scripture, Gal. 5.6. There was great question about ceremonies and outward things, saith the Apostle, Neither circumcision availeth any thing, or ununcircumcision, but faith that worketh by love. For in Christ Jesus, saith he, that is, in the days of Christ, in the new Testament, neither circumcision nor uncircumcision avails, 
Externals to be looked to as for as God hath let them down  but faith that worketh by love. Talk not of outward things, stand not so much upon them, (not but that the servants of God must look to externals, as fare as God hath set them down, but talk not so much of them) but faith that worketh by love, see there be that. So in Gal. 6.15. the same words almost: For in Christ Jesus neither circumcision availeth any thing, or uncircumcision, but a new creature. In the time of Christ he looks not whether men be circumcised, or uncircumcised, but whether they be new creatures. So in 2 Cor. 5.17. there are the same words almost: The Apostle points out unto us how much God in the time of the new Testament, regards inward worship. Therefore we see in Rom. 14. where there was great controversy concerning the eating of herbs, and the keeping of days; Paul answers not directly, but saith, The kingdom of God is not in these things, but in righteousness and peace and joy in the holy Ghost. He would not have them strive about these things, but go to the inward worship; see that there be righteousness, and peace and joy in the holy Ghost: so in Heb. 13. when there was clashing about these outward things; It is a good thing [saith he] that the heart be established with grace. And so in Timothy; bodily excercise profitteth little, but godliness is profitable for all things. Therefore. The design of God, being to set up a spiritual kingdom, the work of grace in the heart, that we might worship him in spirit, the lord hath given more liberty, and is more sparing in laying down of external worship.  
Lastly, this is another reason [though I could give many more] that the Gospel of jesus Christ was to be preached to all nations & they being different in customs in climates in constitution, 
The Gospel being to be preached to different nations, Christ ties them chief to that substance.  and dispositions Christ tied them in his law for the substance, so left the rest to be by the spirit of God in his people, to be determined according to the best advantage for the honour of God, and the good of his people. As for instance, it is a hard thing to make a law for all England, and for all the Counties and Towns, that that should be good for one County that is for another, and for one Town that is for another. But if a man were to make a law for Spain and France, and Italy and Turkey & for all the world, that are nations cross, and contrary one to another, in their climate and disposition; that law that were good for one Kingdom would destroy another. So here, when Christ made laws in the old Testament, there was but one nation, and a little nation, and the Gospel was not to remove from that nation; Therefore he comes to particulars, but the Gospel now being to be preached to all nations, he hath left a latitude for his people, that they may apply the Gospel, to all countries and nations for the glory of God, and the good of his people.  
As for instance, 
Baptism,  saith Christ, Baptise all nations, that is, go and use water for their washing) for whatever men find in the word, I speak not of now) go use water for a spiritual end, to purge their bodies, to signify the purging of the soul. If Christ had tied men to go into Jordan, as in that country it was so hot, they might go with a great deal of comfort: but if Christ had made Baptism such an Ordinance, as that in all Climates, and Countries, and Regions, they must go over head and ears in a River; we know in some climates it would have been present death; As with us in this climate, at some times of the year to be put over head and ears in the Thames it would be death, at others not. Therefore Christ lays down the substance, and the end; and by the Word of God and sound Preaching, he left the rest for the Spirit of God, in his people to apply.  
Again, to instance in the Supper of the Lord; 
The Lord's Supper.  The Lord took bread and wine, and blessed, and broke, and gave them; and the drift of all the business is to show the breaking of his body, and the shedding of his blood; Now, he hath bound us that we should break bread, and drink wine, that may represent the thing: but he hath not bound us to bread so properly called, or to wine properly so called: for there are some countries that have neither bread nor wine, but only roots that they called bread, and they have water for their drink; Now, if Christ had said it must be true bread, and true, and real wine, that must do the deed, these people could never have the Supper of the Lord: Therefore the Gospel being not to be limited to one country, but to be spread to many nations, Christ hath left a latitude for the conveniency of all nations. So you have the Doctrine, and the Reasons of it. I should come to the Uses; but I must leave them for another day.   

ENCOURAGEMENT for sinners to come unto Christ.  1 COR. 10.23. 
ALL things are LAWFUL for me, but ALL things are not EXPEDIENT etc.  
HAving opened these words to you the last day; I observed these three Doctrines (which by the help of God I shall speak of.)  
The first was this, that  
There are many things that are lawful to the Saints now under the new Testament, that were not to them under the Old.  
And the second was,  
That of those many things that are lawful to the Saints now, there are but a few that are expedient, or convenient.  
The third is this, that  
Saints, if they will walks becomes the new Testament, they must not so much (at least not only) eye what is lawful; but they must eye also what is expedient.  
Concerning the first, that  
The Saints under the new Testament, are not so strictly and punctually bound, in point of lawfulness, as they were in the old Testament.  
This I proved to you;  
And for the opening of it, I proposed two Quests.  
First, Wherein doth this latitude consist?  
Secondly, How doth it appear. These I answered.  
I come now to the Uses of it.  
First, Use 1 
Encouragement for sinners to come to Christ.  If there be such a latitude in the ways of Christ in the Gospel; Then here is a sweet encouragement for all poor sinners to come to Christ; It is his own Use that he makes, Come unto me (saith Christ) Yeé that are weary, and heavy laden, and I will give you rest: for my yoke is easy, and my burden is light. Beloved, Christ pities thee, not only that thou dost not go to heaven, but that thou goest with a bundle upon thy back: Christ would have thee come in an easy sweet way. As for instance here are some that have gone on forty, or fifty years, that have kept Fasts, and gone to Church, and prayed norning and evening, and have wept, and howled, and a great deal of labour; Now if you come to Jesus Christ, and receive him, thou shalt find not only a strait, ready way, but a way unspeakably sweet and easy.  
This makes many a man that he runs from Christ and abhors the profession of Religion, 
Why men run from Christ.  because he looks upon it as a harsh thing. O, if I be religious, I must not drink, I must not smile; it is a melancholy mopish thing, I shall be bound hand and foot, I will never be tied with such a chain; as one said, if I be Religious I must not dare to drink a pot of beer with a neighbour: so; looking on the ways of Christ as hard, that will take away all liberty, that they shall be mere slaves, they are afraid of it.  
In joh 6. Christ teacheth them, you must eat my flesh, and drink my blood. If they had understood it, it was a sweet doctrine; but they said This is a hard saying and so they ran from Christ. They thought it had, they would be no Cannibals; and away they went, by a misapprehension of the ways of God. So this is one thing that keeps men from Christ, an apprehension that the ways of God are melancholy, and mopish, and will so restrain them that they shall have no comfort.  
But herein thou art deceived: for as David saith, O Lord, thy commandments are exceeding broad. The ways of God are broad in this respect, (though they be narrow in other respects) it is a sweet way. This I aver, that it is the general block that keeps men from godliness, either the Ministers presenting the ways of God in a grim manner makes them fearful, or people's misapprehending them in their own fancy, and through temptation, though the Minister present them right. 
Ministers lay stumbling blocks that keep men from Christ.  And usulaly they lay such blocks in the door and threshold of the Gospel; There are so many contradictions, a man must be broken, and humbled, and damned almost, and go by the gates of Hell before he can come to Christ. We say stumbling blocks in the way that people cannot come in; and when they are come in, there are so many that fasten burdens on them, that poor people see it almost impossible to get in; and when they are in, it is a very Prison. This makes them that they will not come to Christ, and so lose their souls poor wretches But when thou comest to Christ, thou comest not to a Prison, as thou conceivest. Our work is to preach the Gospel; What is that? 
To preach the Gospel what.  to go tell glad tidings; What is that? To tell you that salvation is given by Christ, that he hath laid down his life; and not only so, that you shall have salvation: but it is glad tidings because, we offer you a better service, if you will come in; that whereas now you are under the devil, and your own works, and in a way to damn yourselves, if you will come to Christ you shall have not only salvation, but a sweet service, He will make you Princes with him. Therefore see the language that God puts into our mouths when he sends us to preach; he sends us not to hire servants: for that Parable is to another end; we are not sent to get Galleyslaves to the Oars, or a Bear to the stake: 
Ministers to woo men as Spouses for Christ.  but he sends us to woo you as spouses, to marry you to Christ; and in wooing there must not be harsh dealing; and when a man hath wooed and got a wife she must be kindly used, and not harshly; she hath much freedom, otherwise than when she was a servant, and a drudge. So, we come not as to servants, you shall be wives of Jesus Christ, you shall have liberty, and Christ, &c all in him shall be yours. Therefore consider this poor souls that lie dead in sins; we are sent to adopt you, to be sons to God, and spouses to Christ. Nay, we are to invite you to a Feast, 
Siners invited to a Feast.  Mat. 12. And the fatlings, and all things are ready. Now, when men come to a Feast, when friends are invited to a Feast, we do not make laws on them presently: but say, I pray Sir call for wine, or what you will: So if there be laws in a Feast, they be laws of pleasure, and joy, and not otherwise; and though their be laws of civility, yet there is liberty, and sweetness, there is no law that restrains true comfort there. We come to call you to a Feast, not only in Heaven, but the ways of Christ are a continual Feast in this world, God's way is sweet; and if you will come to Christ, you shall not only go to heaven and be Saints there; but the way is unspeakably sweet. Think of this; I dare say, you have had strange odd thoughts of the ways of God, that hath kept many of you from Christ; pray to the Lord to present these ways to you truly; and you will not stand out.  
There is a sweet place in Joh. 10. I am the door (saith Christ) If any come to me, 
Christ a door how.  he shall go in and out, and find pasture. I am the door: But some may say, we love not to go in at such a door, unless we know when it is locked, and when it is nor. No, saith he, I am not a door that hath locks and bolts, that will bring you into straits; but I am a door that you shall go in and out, and find pasture for your souls. His meaning is not you shall play fast and lose, and if you come in to Christ to day, you shall go out to the devil to morrow: but it is a figurative speech. That Christ is not a door that pens men up, but there is the liberty of a field, there is spaciousness and comfort, and liberty; thou shalt not be tied and bound up, as thou and I a long while were under Hell. Consider this, you that have hard thoughts of the ways of God, and have been flow in coming to Christ.  
But to open this a little. Some man may say.  
You say Sir that the ways of Jesus Christ if they be rightly presented to me, 
The ways of Christ easy.  they are easy and sweet and comfortable, and there is no such hardness in them, how doth that appear?  
It will appear by these four things briefly.  
First, thou that art a drunkard, o● a s●e●rer, 
The main work done aheady.  or a poor carnal blind man or woman; if thou wilt come this day to Jesus Christ; I say it is easy: for all the main work is done already. I call thee not if thou wilt come to Christ, and tell thee that thou must weep, and pray and fast it our, and work thine own salvation, No; but understand me well that thy everlasting salvation is done fully by Jesus Christ already: saith Christ, it is finished; that is, there is nothing in the world for thee to do if thou wilt come into Christ there is nothing for thee to do for thy salvation, (to speak properly) Christ hath done that, he hath procured the favour of God, and everlasting life for thee, he hath found out a way to do away all thy sins; the maine is done to thy hand. Therefore we are sent to preach to Gospel, that is to tell you glad tidings that all is done to your hands, to invite you to a feast: see what feast Mat. 22 to tell you that the fatlings are slain, and dinner is ready, and all things are prepared, being neither bottle, nor basket If you will come to Christ rightly, Christ doth not accept that thou shouldest do the least thing to save thy soul, he hath died, and saved it and he bids us tell thee so.  
O therefore, Who would be a drunkard, and a wretch, and stand as a sot mopeing all the year, and not come to Christ? The Gospel is like the sheet Act. 10. that was full of fowls, and of all kind of meat, and there comes a voice, arise Peter and eat, there was nothing else to be done; So thou must not come and we set thee in a way to get Heaven, and life; but the sheet is let down, here is life, and salvation, and spiritual blessings in Christ; only, arise, and eat: only love the Father, and Christ for it. Here it is true as Christ said, One soweth, and another reapeth; Christ hath sowed everlasting happiness, only come thou into the harvest and reap.  
But you will say: (for some of you are apt to stumble) are not duties of Religion, Preaching, & Hearing, and Praying, means of everlasting salvation, and yet you say, if we will come to Christ there is nothing to be done for salvation, but all is done by Christ?  
Beloved, that you may understand this, 
Duties means of salvation.  and not stumble, know that duties may be said to be means two ways.  


Properly, or  
Improperly;   That is thus; Prayer, and Hearing, and Fasting, and all those things are means, that is, they do not immediately, and properly procure everlasting life, and salvation, for that is false, they are not means so; the Papists make them so, If you should hear a Jesuit; he would say that peregrinations and Fast, and these things are the way to save your souls: this is Popery. But duties and religious performances are means improperly, that is thus, they do not procure salvation, but only the blood of Christ doth that: if we mix any thing else with it, we make it vain: But they are means, that is, they are conduit pipes through which the comfort, and benefit of all that Christ hath done for thee, comes to thy soul; so they are means: if thou come in, thou shalt have them as conduit pipes to reveal and convey those things every day: but in a proper sense they are not means of salvation: for that, (to speak properly) is only the death and merit of Christ. Therefore, this is one thing to encourage thee, that if thou now hear the Preacher inviting thee to come to Christ, learn one thing more than thou didst before, there is not a jot for thee to do for thy salvation, but take it as done to thy hands; believe it, and love God and Christ, that gave it: there is nothing else to be done, world without end in that sense.  
Secondly, thou wilt say, is there nothing to be done?  
Yes, for other ends that the Gospel specifies, that thou mayest adorn thy profession, and be like Christ, and serve him in thy generation, and honour him in this world.  
But mark, 
Those things that are left for us to do are few & easy.  even those things they are but very few in comparison of other things; they are not so many, nor so great, and grievous: The commandments of Christ are not grievous, saith John. But to open this briefly, 
Christ's way easy, compared.  If you parallel, and compare them with four sorts of people, or four sorts of ways; you shall see the easieness of Christ's commands.  
As first, 
1. With the service of the Jews in the old Testament,  If we parallel the service of God (I mean under the Gospel) with the service of the Jews, the Saints under the old Testament. I told you what abundance of services, and pains, and cost they were at: you know what pains and cost there was in the building of the Tabernacle, and the Temple, if you look upon particulars: and what cost it was to offer sacrifices twice a day; what a charge it was to bring Oxen and sheep, and what a drudgery to go up to Jerusalem; and how they were crossed in their time, and their meat and their clothes. It was a burden that neither we, nor our fathers could bears, say the Apostles, & Elders Act. 10.15. Not only in respect of man's corruption, but the thing itself was exceeding heavier but the most of those things are done away in the Gospel.  
Secondly, if we parallel it with the Papists religion, 
2. With the service of Papists.  when thou comest to Popery, if thou be a Papist there are endless commands; thou must fast so oft in a week, thou must observe so many holy-days, and eves, and whip, and scourge thyself, and go in peregrinations; There is none of this trash in the service of Christ.  
Then parallel it with the service of natural men, 
3. With the service of natural men.  that go (as it were) by their own righteousness to save themselves; It is a hard labour, and a rough way, they must keep every commandment of God, if they miss one, they are damned for ever. Here it is not so, the curse is taken away; In those few things thou art to do for Christ, if thou fail, there is no damnation; the hell and curse is gone.  
Fourthly, Compare it with the service of the devil, that all men natural are in; 
4. With the service of the devil.  you shall see that in the service of the devil, there is abundance of charge, and cost, and pains. As for instance, if you look to a drunkard, he spends the whole week, and wastes his estate in the service of the devil. The adulterer doth not cease to sin; the devil will not give him rest. And the worlding drudgeth all his life to serve the devil. The service of the devil is a great slavery, and drudgery; that a Saint often pities a carnal man, not only for the danger of his soul, but for the drudgery of his life; he pities a worldly man, to see him rise early, and go to bed late; As we say, he must needs go that the devil drives. The devil drives the drunkard to the alehouse, and the worlding to his mammon; and eats 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 devil is sweet, we see men continue to be his servants, 
Men find sweetness in the service of the devil.  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 sour.  It seemeth sweet to men: But it will be sour one day.  
And besides, though it be sweet to them, 
2. That sweetness is from distemper.  yet it is a sweetness that ariseth from their sickness and distemper. As a child e that will eat no meat sometimes, but coals and ashes: it is sweet, but it is a distemper: he is sick, there is no such sweetness in coals. And a man in a fever, he desireth to drink water, it is but his sickness; So if we be drunk, and swear, and be whoremoungers, and proud men and women, and delight in worldly things, in pleasures, and the service of the devil; it is an evil humour, and corruption that makes us find that sweetness.  
But the main reason is this, 
3. It is sweet because you never tasted the sweetns of Christ's service.  you find sweetness in the service of the devil, because you never tasted the goodness of the service of Christ. I dare say; if there were no heaven, nor hell, if thou didst know the sweetness, and comfort in the service of Christ, thou wouldst scorn, and disdain, to seek 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 carnal 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 no acquaintance with better comforts if they had, they would leave them. So he was ready to weep for their joy. So the pleasure, and comfort thou hast in the service of the devil (the Lord pity thee) it is only because thou art not acquainted with the sweetness of the ways of Christ.  
If you object, Object. I but some of the servants of Christ have turned the servants of the aevill again. 
Some of Christ servants have gone back to serve the devil.   
I answer; they are but few, there are more of the devil's servants that become the servants of Christ than of the servants of Christ that become the servants of the devil. But those people that do so, 
1. They are but few.  they are but wooden legs they never drew sap, and sweetness 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 sweetness 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 main work is done to thy hand.  
Secondly, That that, that is left, are but a few, and easy things in comparison of the service of Satan; and of Papists; and of the Jews under the Law; and of natural men that serve God for life.  
Thirdly, to make it more easy yet, 
3. Christ will give his Spirit to do that he requires.  those few things that are to do, the Lord Jesus will give his Spirit to do them; he will do all thy works for thee; he expects not that thou shouldest do them in thy own 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 easy one; and in that yoke thou shalt have Christ himself to draw with thee, I can do all, through Christ that strengtheneth me, saith Paul. There are but a few things that we are bound to do, and those few things Christ will do for us.  
Fourthly, and lastly, Consider those few things that thou hast the Spirit of Christ to do for thee, how weak 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 ways of Christ are so comfortable?  
You will say; What do you mean by coming to Christ? You would have us come to Christ, and you say, here is a comfortable way, and an easy yoke; what is it to come to Christ? 
Coming to Christ what.   
I will tell you that, lest we lose all our labour, Joh. 6.35. jesus said, I am the bread of life; he that cometh to me shall never hunger, and he that believeth in me shall never thirst. So that coming to Christ, is believing in Christ.  
But you will say, I am to seek again; I know not what that is, to believe in Christ.  
I will not stand upon the definition, but a word, that thou mayest understand what I mean 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 laws that Jesus Christ lays upon thee.  

To give credit to what he teacheth,  I say, if thou wouldst 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 go up to the mountain of the Lord, and to the house of God; Let us go up. Why so? He will teach us his ways, and we will walk in his paths: for out of Zion shall go the Law, and the word of the Lord from Jerusalem. This is to come to Christ, when our ears are open, and our hearts are ready to hear and learn whatsoever Jesus Christ shall teach us. Therefore when we say to a drunkard, or to a carnal man or woman that are in their sins (as I was) come to Christ; what do we mean by that? Be not refractory, be not wise in thine own eyes any more, do not come, and hear the Preacher, and yet believe as thou list: but lay thy soul at the feet of Christ, and be willing to receive the instruction that Christ teacheth thee. Do not as children do with their bread, take it and crumble it on the ground to the dogs, and eat one bit themselves, and throw away another; So do not crumble the word of God, to take one bit, and throw another bit to thy neighbour, and another at thy heels when thou goest out of doors; no, but receive all that Christ teacheth thee, though it be contrary to thy corruption, and above thy reason, yet endeavour 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 natural man, this is thy condition; either thou art a sottish creature, and dost not think of life and salvation any where, thou carest not for life, or death, but goest on like a beast; or if thou dost, thou hast a little devotion of thine own procuring; or thou liest desperately in sin, either of these is thy condition. Therefore now this is to come to Christ; look not what thou art worthy to have: but what God is willing to give; God is willing to bestow everlasting life freely, therefore look upon the brazen Serpent that is lift up, and endeavour to receive, and accept of that salvation that is offered by him.  
Thirdly, 
3. To submit to Christ's laws.  be willing to submit to the laws 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 ye that are weary and heavy laden, and I will give you rest; for my yoke is easy, and my burden 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 devil, 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 bless them to thee, that after this day thou mayest not lie sotting in sin: but that every one may come to Christ, that he may teach you & enrich you with life, that he 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 afternoon.   
1 CORINTHIANS 10.23. 
All things are lawful for me, but all things are not expedient, etc.  
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 lawfulness, 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 poor sinners to come in to Christ: because their is such largeness, and liberty and spaciousness in the ways of Christ; The yoke of Christ is so easy.  
Now I shall go forward to a Use or two more that remain of this doctrine, that we may proceed to the next.  
In the next place therefore, Use 2 
Reproof of two sorts of people.  we may hence see the errors, or mistakes that are in divers Christians among us, that do cause contention, we may justly reprove them from this doctrine, we may discover them at least. I will not use any nicknames, it may be you would understand more clearly what I mean if I should: But I see the devil gets much advantage by nicknames, by calling men presbyterians, 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 unlawful) 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 err on the left hand.  And both are to be reproved from this doctrine.  
On the left hand, I mean those that make every thing lawful, 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 shown that by the word all is not meant all things in a universality, 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 do 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 do nothing. Therefore on the left hand I say, these do mistake; and of these there be three sorts, all godly Christians I hope they are, (I wish every one to own his share, and myself 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 do apprehend so much beauty, and loveliness in spiritual things, in grace, and the work of the Spirit, in the person, and excellencies of Christ, and the like that they look upon the external manner of God's worship, or government as a small contemptible thing, with a disdainful 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 Kingdom of God consists in righteousness, 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 look after. Give me leave to tell you my thoughts, I confess 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 spiritual things are the main, and other things are but little to be regarded in comparrison, under the new Testament; yet I may say of outward things as fare as Christ hath enjoined them, as Christ saith of tything mint, and anise, when he speaks of righteousness, These things ought ye to have one: but the other you ought not to have left undone. So this is the main work for a Christian to do, and it is blessed to see a Saint make that his main study. But if God make laws, and give commands, about external things, outward things, I must not neglect that neither. It is (as one observes) as with the Saints and the world, they both see the misery: but the Saints begin to study the causes of contention; and the old saying is, happy is he that knows the causes. 
One cause of contention.  One main cause of contention among us is, God comes now with more light than we had before; we have more, and more; but this light is not a full light, I mean thus, this light comes, and shines but in part of the will of God to us: that is, we see part of the will of God, and part we see not, and while we learn one part, we forget another part of the will of God. And this is ordinary among Christians, while they learn faith and justification, they forget purity, and holiness; while they learn Church-discipline, they forget godliness; while they learn holiness within, they forget obedience without.  
The knowledge of heavenly things comes into the souls of people now a days, as the Sun shines on the earth; How is that? You know when the Sun shines in our horizon, it doth not shine to the other end of the world, it is night with them when it is day with us; So, when the light shows one thing, another truth is lost; And this is the reason of division, light is come, but it is not a full light, it reveals not all the will of God, but teacheth one, one thing, and another, another. We see not all together. This is one thing wherein men mistake; though I much commend them for their prising of spiritual things, yet if their be a real command of God in outward things I humbly beseech you that you would not disdain, and despise it. That is all I have to say to them.  
There are a second sort of people that mistake on the left hand, 
2 Those that abolish the moral Law.  and make the rule wider than it is; those that go farther than those; that is, that do not only slight, external worship, & government etc. As fare as God hath laid it down but break down the pales, even to the moral law of God, and think that the way is now so wide that even the ten commandments, that the moral law itself is done away; there are some conceive so. But concerning that I think there is no subject that I could prove more fully, with stronger arguments, yet I will not trouble you nor myself now; and I shown before how Christ came not to destroy the moral law; neither for that use that Paul makes of it, to reveal sin, to make us esteem of Christ, or to be a light, the Spirit being within: for they are not contradictory as some simply think and speak; but the Spirit within, and the law without is a lantern. Only the damnation is gone: but there are other motives to obey it; heaven and earth shall pass, but the law of God shall not pass. So now you see two sorts. And I hope, if there be any such here that they will also take their shares: for if every one would here with humility and take his part I hope there would soon be an end of most of our contentions.  
The third sort go farther than those on the left hand, 
3 Those that allow outward profaneness, & only serve God in their spirits.  they make it so broad this all things are lawful. That not only in point of government, or of the moral law (for those that hold against the moral law they hold that we ought to do the things, but not upon the same motives; they hold that we are not to be whoremongers, and drunkards, etc.) but the third sort say, if we worship God in our spirits it is no matter what we do with our bodies, we may worship God in our spirits, and go to mass, and do any thing, the body is but as a tool in a carpenters hand.  
It is not worth the while to confute those, I could give many reasons to the contrary. Christ hath redeemed soul, and body, therefore we must glorify God in both. And you know the soul and body that go on in sin shall be damned the one and the other: therefore the body hath need to look to it as well as the soul. And we are commanded to bear witness to the truth of God, how can we do it if the body may do any thing? we need never suffer persecution, as all that are in Christ must; if I will be content to serve Christ in my soul only, I will not suffer persecution, I will go to mass, and swear, and be drunk etc. Again, we are called to be like Christ and he was holy in soul, and body; how can we be like him if we will be holy in our souls only and not in our bodies? Nay it is impossible: for out of the abundance of the heart the mouth speaketh: that is, if the soul be holy, the body will be so too: if there be wickedness in the heart there must be wickedness in the body, and if there be holiness in the soul, there will be also in the body. If any hold an opinion to make contention by it, let them take it as an admonition from the Lord to consider what they do. Thus you see the errors on the lefthand. As I desire power of the Lord to tell you what think, so I desire that you would endeavour to understand.  
The errors on the right hand are contrary to this, 
2 Errors on the right hand.  when as Paul saith All things are lawful as the one makes it universal that every thing is lawful, so the other makes nothing lawful almost. My meaning is this; they on the right hand having an old Testament spirit (mark that word, for from thence is the contention) having a spirit not suitable to the new Testament; though (mistake me not) they differ but in degrees chiefly, and principally) they make laws and ties, and bonds, and knots, and knacks and many ridiculous things to tie, and bind themselves, where Christ Jesus in the new testament hath not bound them; and hence comes chief the contentions, and controversies of these times between two sorts of people; you know who they are. Though I constantly conceive that in the things themselves, the one may be in when the other are out, and the other may be in when they are out; the one party may be in in somethings, & the other may be in when they are wrong in somethings: yet though they be never so violent, though they be ready to devour 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 (mark it) they both agree in this; all these contentions they come from the same principle. (I speak not of every particular man, but of the generality of both ways) it comes from an old Testament spirit in the one, and in the other. And though they be contrary as light and darkness, point blank enemies, yet as I have sometimes seen two rivers, run contrary ways 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 speak not to make the breach wider; 
Old Testament spirit what.  but desire that it may be healed: therefore 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 external piece of government; as curious, nay say they, why not more curious than Moses made in the Old? I say, in external things. And out of this principle every one will have his brat, and strain and squeeze the Scripture one this way, and another that, and make fine pieces that will never stand.  
Only with this difference, that the one side, (that in this are the honester of the two) they endlessely make laws, and ties for their own consciences, and the other party they make laws, and ties, upon the consciences of others.  
The one party is always 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 piece, even to a snuff, to aloope, to an eyelet hole, and there must certainly be a curious piece if we could see it: Not knowing that God's purpose is to make his worship glorious in spirituals, and so they go on a long and search the Scripture to every jot, and tittle, & squeeze blood out of it, and so tie knots, and will not stoop an ace to their brothers for a Kingdom; Thus they bind themselves as the silkworm, or the spider with their own web; And when they have made laws, they lay such a stress on them that if they miss in a nick, they conclude there is no Church, nor no Commonwealth, etc. I could give divers instances, as in that of dipping over head and ears: because the word bapto signifies over head and ears sometimes, and because the preposition 'em signifies to go into, from that they bind all the Saints all the world over to go into rivers; so that if a man be not dipped but only sprinkled, because of the preposition 'em, that makes a nullity 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 pass, before one jot or tittle of it shall pass: 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 bind 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 bind 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 bind others.  they would have a curious external piece 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 finger's itch to make laws, and ties to bind the consciences of others, and so they look upon the old Testament, and see that a complete piece; 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 piece, and they look on the new Testament (though they speak not so) as if Christ had left it very dark, and short, and brief. And indeed to speak the truth, if the design of Christ had been to make a curious external piece under the new Testament as under the old, they did think right, no man could disprove them: but Christ of purpose left things brief, as I shown 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 evil, one of the greatest in any Church in the world; they bring the glorious sons of Zion under the New-Testament back again to the Old.  
So it hath been always from the beginning: 
Pope's practice.  for we see the Popes heretofore, they always 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 laws, and decretals till they were endless, 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 piece.  
And so the Bishops, 
Bishop's practice.  they looked on the new Testament as dark, and lame, and they would take it and digest it into a method; and make other books instead of a new Testament, that a man might be a protestant and never see the Bible, and a man might be a good Catholic 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 voice, and that with a low voice; and now he must sit, and now he must stand; and he 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 wear long clothes, and if he were poor he must wear short. What an abominable thing is it to tie the sons of God that are not babies, now under tutors, with paltry things, when the Spirit of God in the least Saint is better able to determine than all the Bishops.  
Therefore this makes my heart to bleed; 
Presbytery & Independency.  I am not ashamed nor afraid to tell you my serious thoughts concerning these two ways, (if you will, call them PRESBYTERY and INDEPENDENCY) For that of Independency, as I never saw, nor was apprehensive what harm it could do to overthrow the Parliament, or to destroy the Kingdom, as men say; We must have but one Religion, and hang them, and draw them, and banish them: as I am not sensible of these fears; so on the other side, if you call that Presbytery, that godly men call so; when a godly Church appeals to godly Ministers, to determine that which they cannot determine themselves; I cannot see but in some cases, and some times, and some Churches, such a thing may be convenient and expedient; and if that were all in Presbytery, I would never speak against it, I say, take Presbytery as godly men express it, (not as ignorant men take it, for they mean tyranny) I see no such great danger in that, that Presbytery will be a thing to destroy us, but there may be some things in it convenient: but I profess before God and the world, my greatest fear, and grief, and trouble is that from Presbytery, and Independency, between the one, and the other, they are both in a way to make the Saints under the new Testament, the glorious sons of Zion all babies, and to tie little knots, & quirks upon their own souls, and the souls of others, to bring them to the old Testament again. Where Christ hath bound us let us be bound: but where he hath made us free let us do all to the glory of God, and for expediency and edification.  
Therefore strive not about straws, whether we shall appeal to other people when we cannot do things of ourselves, 
A ridiculous thing to tie the S 'tis where Christ hath not tied them.  but go to the root, the principle of both in the generality tends as strongly the one as the other, to make babies of the Saints. What a shameful, strange, ridiculous thing would it be, if a Doctor, or Bachelor of Divinity should come from Oxford with gray-hairs and a learned man, and you should make him a little coat, and put him on a satchel, and give him a Horne-book, or A B C, and put a festraw in his hand and turn him to school; What a great disparagement would it be? would it not be ridiculous, and intolerably foolish? So God will be served in the new Testament, in Spirit: and Christ now hath made the Saints free in abundance of things, and for us to make little knick-knacks, little laws to tie the Saints hand and foot, and to bind them faster than ever they were under Moses; To tell the Saints in the new Testament, here you must put out your hand, and here, that they cannot sanctify a Sabbath, or make a Sermon, but they must be told when they must sit, and when they must stand, and what they must do, this is the misery, this, this, this makes the hearts of Christians to bleed. There is something in Presbytery that might be expedient, and somewhat in Independency, and it would easily be decided; but this is the plague, we would bring the sons of Zion in the new Testament to be babies. I foresee this, and point it out for you, to take notice of that old Testament spirit, that we may not make laws upon ourselves, where God hath not made laws on us: therefore pray to the Lord to end that, and then neither of the other will hurt you. That is the second Use.  
Only there might be an objection, whether it be not lawful for the Magistrates, or the Churches, or the Ministers to make laws to tie their subjects, or members, in things that Christ hath not absolutely determined? But concerning that I mean to handle the objection more fully when I shall speak concerning expediency; therefore I shall leave it till then. And to hasten over this Doctrine briefly, I come to the last Use.  
Use 3 
Exhortation to duties.  As the former Use was to point out the mistakes, so this points out the duties to which I am to exhort you that this being so, that there is such a liberty, and latitude (yet not a universal latitude) that therefore you would learn these four things that I shall exhort you to.  
First, that every one would endeavour to understand and be acquainted with your Christian liberty, 
1. To understand our Christian liberty.  under the new Testament, to study it. O! say not here is an example, or a precept, or a command, and I know not what, as many are ready to say: beware what you bind your conscience with: study your Christian liberty: be not as the horse and mule, without understanding: labour to know what Christ commands that if you do it not, you sin, and to know what Christ hath left as expedient for you to do, or not to do according to edification, that is the way to peace.  
But you will say, this is dangerous; Object. this will make us all libertines; it is dangerous for people to know their liberty. For than they would be giddy and lose, & profane.  
When I was a child I have many times heard that if a horse knew his strength no body could rule him. Answer 
Knowledge of Christian liberty not dangerous.  So if we were horses, & mules without understanding, if we were not men and women in grown age under the new Testament having the Spirit of God, the knowing of our liberty would do us hurt; but you shall see that Paul (and he was wise) always, in all places, he was as careful to lay down their liberty, as to reprove those that abuse their liberty: as in all those places in the Corinthians; he tells them what was expedient, but if you marry you sin not; and so for meat offered to Idols, though it might be inexpedient, yet an Idol is nothing. So sensual men that have not the Spirit if they pervert and abuse their liberty, yet we must not be wiser than the holy Ghost, and Paul, and keep the liberty of the Saints from them, but acquaint them with it.  
Besides, we must endeavour to understand our liberty in the new Testament; because that for want of knowing their liberty under the new Testament, 
Not knowing our Christian liberty keeps us under aspirit of bondage.  the generality of the Saints are kept under the spirit of bondage; there is a spirit of bondage nourished inevitably, you cannot avoid it, as ●ong as you are ignorant of your liberty under the new Testament.  
As how?  
I will tell you, there is a spirit of bondage, that is, continual guilt on your consciences, continual fear in you.  
How comes it?  

Gild in the the S 'tis whence.  Mark it, most of the guilt and fears of the Saints is, ordinarily not from the doing of ill, but from the misdoing of good: that is, they apprehend themselves bound to such a duty, and God calls them to another duty, and there is guilt ariseth from that, they do one thing, when their consciences tell them they are bound to do another; As for instance, it is your duty to pray morning and evening in your families, it is so, and more, seven times a day if you can: but you make all things lawful, you will do nothing upon expediency, you make it so of necessity, that if you miss in the one, or the other you sin. As for instance, you have taken apart your family to pray, and you are called at that time to relieve a poor man, and though you have done a better deed, yet because you bind yourselves where God hath not bound you, there is guilt on your consciences. So, you make another law to read Chapters twice a day, you have bound yourselves, and you sin if you do it not; but a greater duty comes that is worth the reading often Chapters, yet because you neglect that you sin, and carry guilt on you: So three parts of four of your guilt, it ariseth from ignorance, you know not which God will have: I pray when I should read, or I preach when I should pray, or when I should do good to my brother, it comes from ignorance. God hath not tied us to the number of Chapters, or these things: but as it may be for expediency, for the glory of God, and the edification of our brethren; which if you did know, when a greater duty comes you would take it in hand; So you make a law, you must begin reading with Prayer, it is sin to read without praying. It is convenient to pray at all times: but if you make it an absolute law, there will be guilt upon your conscience when you omit it, though the occasion be never so great. Labour to know your Christian liberty.  
Shall I go a little further? 
Ignorance of Christian liberty hindere from winning others.  For the want of knowing and understanding your Christian Liberty, there is this misery, that you are not able to win the souls of others.  
Why so?  
Because you have tied yourselves hand and foot that you cannot stoop to win souls. Saith Paul, 1 Cor. 9 To the Jew I became as a Jew, and to them without law, as without law: I was weak to the weak, I was all things to all, that I might win some. As if he should say, Christ hath given me a great deal of liberty to this end, that I might accommodate, and apply myself; (beware of mistaking me) not to accommodate myself to my own ends, to please my lusts: but he hath given me a latitude to stoop to men's dispositions, and ways to win their souls. Now, if Paul's religion had been as many now, that is, to be tied hand and foot, that either all was lawful or unlawful, he would not have bended an ace to win the world; therefore let us learn to know our liberty.  
I could give many sad instances, how hence men tied knots, that it is not lawful to come into such a house as this; it may be it may not be expedient, but they make it absolutely unlawful. One man makes it unlawful to come into a Pulpit; it may be it is inexpedient: but they will not have it lawful; and so hundreds of souls are starved, they make ties where God hath made none; and so we cannot do good to others for want of knowing our liberty.  
Lastly, let us study to know our liberty; for the want of knowing our Christian liberty, 
Ignorance of Christian liberty the cause of contention.  is the main cause of contention, of the contentions of these times I mean.  
How is that?  
I will tell you how, On the one side, the one party will do nothing through the year, but look at all as absolutely lawful, or unlawful. We are come to a fine pass, that you must pray before you read, or else you sin etc. And men are so hidebound, and tied, that they will not condescend to their brethren an ace. We are bound to condescend to others, and to be of one mind, that we may do good to such, as we were formerly: but saith one, I will not forgo the truth for a world; and one man calls this truth, and another that. Men are bound head and heels, and will not condescend one jot to others, this is for want of the knowledge of our liberty. Christ hath given us such a latitude, take heed of abusing it, of going beyond it, yet take heed to study it.  
One the other side, it makes their finger's itch to set out laws for others, to tell the Saints when they shall put out their hand, and when they shall pull it in; as the Priests in the Law, when they shall speak with a loud voice, and when with a low, when they shall be down, and when up. If men knew their liberty it would save a world of labour. That is one duty, labour to know and understand your liberty, you will be slaves and undo yourselves else.  
The second duty is, do not enfring your liberty, 
2. Not to enfring our liberty.  do not lessen it. As how? I would not have you make laws and ties upon yourselves for every little thing, where God hath not made it.  
You will say, it is true, where God hath not made them, we would make none: but God hath given us examples; Is not that a law to us? and he hath given us precepts; Are not those laws?  

Every example makes not a law.  It is not every example, nor every precept that makes a law to the Saints.  
Not every example; if you look on the example of the Apostles, they did many things that you are not to follow, they killed a man and his wife, Acts 5. they cast out devils, they smote men with blindness, they anointed with oil; yet presently they would not tie the Churches all the world over.  
Look upon the Churches, they did sell their lands in the beginning of the Acts, and they brought the money to the Apostles, and laid it at their feet; this example was not a rule, for the Churches after did not so: but made collections and contributions; therefore take heed of making examples rules. Nay, the example of Christ Jesus himself in many things is not a rule, for he walked on the Sea, and whipped the buyers and sellers out of the Temple. What Christ did, and did not command, we are not to follow; And why not the like of the Apostles? what the Apostles did, and commanded we are to follow: but what they did and is not commanded it may be, is not warrantable.  
Besides, the Saints had feasts of love, as we see in Judas These are blots in your feasts. Continually when they came to the Supper every one brought his meat, as we see 1 Cor. 11. Where are those examples now? Be wary of examples. Indeed examples with precepts make a rule, and it is very commendable to follow them: but where it is without a precept take heed of making it a law.  
And then for precepts, 
many precepts that bind not all the S 'tis  there are many in the Book of God that do not bind all the Saints universally.  
There are personal precepts, as for the Israelites to steal from, 
Several sorts of precepts.  and cousin the Egyptians, and for Abraham to sacrifice his son, those are not in force.  
As there are personal, so there are carnal precepts, (I speak with reverence) that is, commands where the holy Ghost speaks in the person of a profane man, as in Ecclesiastes, Be not righteous over much. The holy Ghost speaks in the language of profane men, and rather shows the nature of profane men, than what men should do; and there are abundance of such in Job: Take heed that we make not laws of these for all Saints, and all ages, to bind their consciences.  
And then their are temporal precepts, that were merely ceremonial in the old Testament; and in the new Testament, as in Acts 15. the Apostles forbidden things strangled and blood, this was a temporal command, as I could show at large: but this temporal did not bind all, in all things, because after there was a precept to contradict it, as we see the holy Ghost bids to eat whatsoever is set before us; and Every creature of God is good, if it be sanctified with the word and prayer. There is nothing to be refused, it is an universal word, So, what will you make of that, salute one another with an holy kiss? Why follow you not that precept?  
There are precepts of Indulgence that bind not, as in Gen. 3. Of every tree in the garden thou shalt eat: but of the tree in the midst of the garden eat not. Now here was a command for Adam to eat of every other tree, as well as not to eat of that: but the former is a precept of indulgence, and this precept did not bind absolutely; so that if he had not eaten of every tree, he had not sinned. And so in the matter of divorce, the man was to give his wife a bill of divorce; this did not bind, if a man did take his wife in adultery, and would live with her, he did not sin: but if he did turn her away he must give her a bill of divorce. There are many others; you see every example, and every precept binds not, 
To learn how much precept or example make an absolute rule.  therefore be wondrous wary how you make laws, and rules to bind you. Ask godly men this question (for I am not able to answer it) what precept or example, or how much precept, and example, doth make an absolute rule for all Churches in all ages? answer that question, and most of our contentions are gone. It is not enough to say Sir, I go according to the Scripure, the word saith this; and this proposition saith so: but ask godly men how much precept and example goes to make an absolute necessary rule for all ages, answer that, and then thou walkest safely. But the want of knowing our Christian liberty undoes thee.  
You take the Book of God, as if it were all aphorisms and Theorems, and Canons; No, the Book of God (to speak with reverence) is like the Common Law of England, and there we know sometime what is right by the Judge's opinion, sometime by parallel cases, sometimes by expediency. Now you say, let such a man bring me Scripture; what Scrirpture? any line whatsoever, and they (simple people) bring a place or two, and make an absolute rule to bind you, and all the world.  
Remember, the greatest misery to an honest heart (next to an old Testament spirit, that is the rise of all) is this, a misdrawing of rules out of the word of God: you take a word and do not compare it with other Scriptures, and see whether it be temporary and doth absolutely bind: but you go with your book under your arm, and think all wise men are out, & you have Scripture for it: beware of that. Therefore (as I said) learn what precept or example, or how much goes to make an absolute rule, to all the Saints in all ages, that they must not break; when you understand that you may draw rules.  
So, let me speak to the other party, 
Not to bind others with laws where Christ hath not bound them.  make not laws upon the Saints, where Christ hath not made any: for the Saints are noble spirited men, and a noble spirited man had rather do a hundred things, then be bound to one; I would do a hundred things that Christ hath not commanded, and leave undone a hundred things that Christ hath not forbidden, rather than be tied to one thing by men that Christ hath not commanded; I had rather do a hundred things for edification that Christ hath not determined. If you bind the Saints, it will make them leave that undone that they should have done.  
The third duty is, abuse not your liberty, 
3. Not to abuse Christian liberty.  you are called to liberty (saith the Apostle) I cannot deny it, I must make it known: but abuse it not for an occasion to the flesh, or as a cloak for maliciousness. Abuse not your liberty, for your own ends to avoid persecution, or to get wealth etc. Abuse it not by making it larger and broader than God hath made it; it is dangerous to add commandments to the law of God, that he hath not made, and so it is as dangerous to destroy that, that God hath made: therefore saith David Psal. 119. Lord, it is time for thee to put to thy hand: 
Dangerous to take away any of God's laws.  for men have destroyed thy law. It is safer, and better for a man to break the Law of God five hundred times, than to take away one law that God hath made, to make the way larger, and wider than God hath made it; As, because I said God hath not absolutely bound you to pray twice a day; some man may go home and therefore he will not pray at all, thou art a wretched man, when lawfulness is gone, thou wilt do nothing for edification, and expediency. Take heed, that you may do that that is for the building up of your own souls, and for the edification of your brethren.  
To conclude, 
4. To hold fast Christian liberty.  the fourth, and last thing is, hold fast your liberty; let not men take away your liberty; be not servants to men. If I be the servant of men (saith Paul) I should not be the servant of Christ; and yet he saith, I am your servant, that is, do not tie me, and I will serve you and do any thing: but if you bind a Saint, and make laws where Christ hath not bound him, you shall never bring him to it, a Christian had rather do a hundred things that God hath not commanded: he can do it, but he is loath to be bound absolutely to one; The way to get the Saints to do any thing, is not to bind, and tie them hand and foot, I 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, he would not yield 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 lawful for me, but all things are not expedient, etc.  
YOu may remember, I observed three lessons from these words.  
First, that  
There are divers things now lawful to the Saints under the new Testament, that were not to the Saints under the Old.  
Or  
There is a greater latitude in external things (for so I opened it) for the Saints in point of lawfulness under the new Testament, than their was to the Saints under the Old-Testament. That Doctrine we have finished.  
I come now to the second Doctrine, which is this, That  
Though divers things be LAWFUL to the Saints under the new Testament, Doct. 
Though many things be now lawful: but few are expedient.  yet there are but a few things EXPEDIENT.  
All lawful things are not expedient, nor fit for a Saint to do under the new Testament; Though there be divers things that are lawful, 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 do, that is, at all times, in all places, etc. For our proceeding in this point I shall show you two things:  
First, open it a little to you, (for that is the chief.)  
Secondly, we 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 lawful things I say, are not expedient: For the opening of it I shall show these two thing;  
First, 
1. Whatmeant by lawful things.  what is meant by lawful things.  
Secondly, what is here meant by expedient things.  
I spoke 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 do:  
First, it is inconvenient, inexpedient for a Saint to do things that are purely, 
Things that are simply evil  and simply evil, though it be not properly said to be inexpedient, as unlawful, yet in a sort it is inexpedient always, to all people, in all places, they are never sit to be done, they are both unlawful and inexpedient, as it is in Ephes. 5.3. Fornication, and all uncleanness, or covetousness, let it not once be named among you, as becometh Saints: neither filthiness, nor foolish talking, nor jesting, which are not convenient. which are not expedient, not seemly; Fornication, and whoredom, and filthiness, such things are never expedient, or beseeming a Christian, to be a whoremonger, or a drunkard, or a cheater, (as I fear too many are) it is never expedient. So in Rom. 1.28. The Apostle saith that the people were Filled with all unrighteousness, they changed the natural use to that which is against nature; and the men leaving the natural use of the women, burned in their lust one towards another, men with men working that which is UNSEEMLY. That is, they committed Sodomy man with man, and all sorts of wickedness, and fornication, and covetousness, and maliciousness; being full of envy, murder, debate, deceit, etc. And what follows? The Lord gave them up to a reprobate mind, to do things that are not CONVENIENT; which were not seemly. That I may trouble you no farther with that; evil things, that are simply evil are never convenient at any time, for any man to do.  
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 neighbour's 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 wait upon ones parents being sick on the Sabbath day; when a greater good comes in, the lesser good is inexpedient.  
Secondly, 
2. When we cannot come at the good without doing of evil.  a thing simply good may be inexpedient, when I cannot come to the good unless I will do that that is evil; As if a man cannot preach in public 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 grossly evil, that is a greater evil than the good, we do, is good. I do not say that evil by accident should terrify us from doing of good, for than we should never do good. It may be you may stumble to hear me, and are the worse. And a hundred things that fall by accident, these should not terrify me: but when evil appears directly to follow, in some cases it is not expedient to do good. We are commanded to reprove the works of darkness: but Mat. 6. if a man be a dog or a swine, that is, in the height of darkness, and wickedness, a man is not to reprove him, because he will fall upon him, and rend 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 undo his ministry if he should do it at that time, by reason of that he did not do that that was simply good in itself.  
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 chiefly, outward external things, civil things, as eating, and drinking, and sitting, and walking, and the like: but I mean in a general sense every thing; those things whatsoever they be that God hath not absolutely, and peremtorily determined in his will, and word in the new Testament, whether in Doctrine or Discipline in his Worship, (if I may so speak, though improperly,) or whatsoever he hath not absolutely determined; those things I call indifferent. And though there be abundance of things that are not so determined that are lawful for Christians to do, yet always those things are not expedient, and convenient for them to do.  
And before I proceed farther to open this (which is the greatest thing) I desire you to take two cautions. 
Cautions.   
First, in opening to you this expediency that I am to speak of, and the rest, I shall make use of many Scriptures, that sometimes mingle things simply evil with things undetermined; now take it not, as though every thing that I shall name in a text I call things indifferent.  
Secondly, do not conceive by what I have said, 
2. Nor to weaken things determined.  or by what I mean to say, that I go about to innervate, or to weaken any thing that God hath determined in his word, God forbidden: but my drift is to show how you should walk in respect of those things (be they what they will) that God hath not determined: but left at liberty. So, observing that;  
We come to the next thing, to show what is expediency.  
All things are lawful: but all things are not EXPEDIENT.  
That is, divers things are lawful: for I speak not properly of the two other, things simply good, and simply evil: but of things undetermined; and seeing every thing is not expedient; What is the meaning of that? what is the expediency of things?  
By the word expedient in this text, 
Expediency what.  I suppose the Lord takes one word that comprehends all those rules that are to order and guide us in our conversations, in the use of things that are not absolutely commanded, or forbidden. It is a large word, ALL things are not expedient; that is, all things are not fit, not meet, all things are not worthy the Gospel, they are not decent, they are not comely, they do not edify, they are not convenient, not lovely, not vemerable, not of good report. I believe it comprehends all, & implies all, though it signify some one thing more especially in particular.  
Now, because the words are many, and it would be tedious to show all the rules, or expressions in Scripture, that teach us how to carry ourselves in these things, and finding the rules coinsidere, and many of the expressions to signify the same thing: Therefore I will reduce all to four heads, or general rules, or expressions, that the holy Ghost useth concerning things undeterminea by the Lord in Scripture. 
reduced to 4 heads   
First, I will take expediency in its own native signification, and look what light we can get there.  
All things are not expedient.  

The meaning of the word expediency.  The meaning of the word we shall see a little by that that follows, the Apostle explains himself, all things are lawful: but all things edify not. That is, that is not expedient, that doth not edify, that doth not add any thing to one. The word sumpertí signifies gain, or profit, or wealth, and that in a compound manner, it signifies some commodity that one gets. Every thing is not expedient, that is, it is not profitable, it doth not bring gain, it doth not do good; as the Apostle saith after, Let no man seek his own: but another's wealth. So it is translated in one place, profit 1 Cor. 12.7. The manifestation of the Spirit is given to every man to profit withal. And as one observes it signifies not barely profit: but great gain, as Piscator saith, when men bring every one a stock of money to make a common bank, when one hath one gift, & another another, to make a common bank for the good of the Church: it signifies profit in a compound manner.  

Concurrence of things to profit or expediency.  But I think as properly, or rather more properly that the word may also signify the respect of things, it signifies not only profit or commodity, but a concurence of things to help on that profit, as thus. A thing is expedient when it brings gain, and commodity to some person, this is expediency. As for instance, suppose a Colonel have a command to go to the Army, it is lawful, but the question is whether it be expedient; now if he have order to go and not money, or if he have a Commission, and money, and have not Arms, or if he have Arms and not soldiers, it is not expedient for him to go, here is not a concurrence of all circumstances to a profitable and good action: but when all come together, as when he hath instructions, and order, and arms, and soldiers, and money, when all concur and come in, than it is wondrous expedient.  
Neither mistake me, it is not necessary to make a thing expedient, either civil, or spiritual circumstances concur, as the proverb is, there is no commodity but there is a discomodity, there is no such business, but some thing may jar: but a business is said to be expedient when the generality, when the most, or the most material things concur, though some be a way, if some meet it may be expedient. As if a Captain have soldiers, and money, and arms, though he have not fair weather, or want a Coat or such a thing, yet it may be expedient for him to go. So in spiritual things, a thing that is undetermined is inexpedient when the circumstances are so thwart, and cross that it is like to bring no good, but hurt: but when the circumstances or most of them meet, that it is like to bring profit, than it is expedient: for always circumstances do jump so, to make the business profitable or gainful, but hurtful, and unprofitable.  
But you will say, Quest. what gain or profit is that that you expect an action should bring, before a christian be allowed to do it, and to determine on it?  
Beloved, Answ. it should bring gain four ways (as I may so speak.) Our books translate it well, though that be not proper, we have not words to express it; we must not take the word in the proper sense, no more than the word wealth, in the next verse after the text: for the word signifies gain, or profit, or commodity, or wealth, or advantage, etc. I say it should bring gain 

To God. 
Expedient actions must bring gain, or profit 4 ways.   
To My brother.  
To Those without.  
To My own soul.    
That action that is lawful, that is undetermined, if it do not profit these four ways, or either of the four; If it do not bring advancement to the glory of God, or something to the good of my brother, or something to win them that are without, or something for the settling of the peace of my own conscience, it is not for me to do it, never let me talk it is lawful, it is not expedient.  

1. To advance the glory of God.  First, for the glory of God, you shall see 1 Cor. 10. the same Chapter where the text is, Every thing is lawful, but every thing is not expedient; What is that expediency? Let no man seek his own, but another's wealth. It is somewhat that brings gain; what gain? If any of them that believe not bid you to a feast, and ye be disposed to go, whatsoever is set before you, that eat, ask no question for conscience sake: but if any man say unto you, this is offered in sacrifice unto Idols; eat not for his sake that shown it, and for conscience sake, not thine own conscience, but his. You may understand that when a Christian was invited to a feast, and meat that was offered to an Idol was upon the Table, he might eat: but if an unbeliever did say, this was offered to an Idol, and will you that are a professor eat of it? for conscience sake eat not: not for thine; but his conscience that shown thee: but mark the reason, for why is my liberty judged of another man's conscience? and he expostulates, For if I by grace be a partaker; why am I evil spoken of for that, for which I give thanks? He seems to bustle, never talk of it, is it not lawful? And I give thanks, and it is sanctified by the word, and prayer, saith the Apostle, whether ye eat or drink, or whatsoever you do, do all to the glory of God. You are so brisk, and it is lawful, and every creature is sanctified, it is true: but take this rule, see the action conduce something to the glory of God, or else leave it there; whether ye eat, or drink, or whatsoever you do, let it be something whereby the name of God, and the ways of God, and Religion may be honoured by your doing of it. It is not for the glory of God for thee to use meat offered to an Idol at an unbelievers Table, he having told thee of it, for he will say, here is a sweet profession, this is their religion, he cares not what he doth. When a man doth things dishonourable to religion, or to God, (for otherwise we cannot glorify, or unglorifie God, we cannot reach him,) but when we dishonour religion, or make God evil spoken of, we do that which is inconvenient, and though the thing be lawful, if it do not honour God, we must not do it; That is one thing.  
The second thing is, 
2. To the good of our brethren 3 ways.  you must see if it be an action that is expedient, as it must bring honour to God; so it must bring gain and good to my brother also; next to God, I must look to my brother, O! there is little looking to that: you must not only look what is lawful or unlawful, but have a care what issue this hath towards thy brother; seek not every man his own: but one an others wealth; how is that? The good of our brethren is laid down in scripture three ways.  
Either that it increase love between you and your brethren,  
Or else that it help on the edification of your brethren  
Or increase and nourish peace between you and your brethren.  
Either at least, or all these three must be in it, or else you must not meddle with it.  
For the first in 1 Cor. 8. when they proposed the question whether they might eat meat offered to Idols: 
1. To increase love between us & them.  saith the Apostle; ye all have knowledge, you are brisk, and say, we know what is lawful, and what is not, saith he, but love edifieth. As if he should say, you look not whether it tend to love or no, have a regard to that. So in Rom. 14.14.15. I know (saith the Apostle,) and am persuaded by the Lord jesus that nothing is unclean of itself: but to him that esteemeth any thing unclean, to him it is unclean. I know every thing is lawful to the saints; but if thy brother be grieved with thy meat, thou walkest not charitably; that is thou dost not walk in love. I know it is lawful, but if it grieve thy brother, thou walkest not in love, and thou shouldest regard that, or else thou wilt not walk wisely. So in 1 Cor. 16.14. Let all your things be done in love; whatsoever thou dost see that it conduce to nourish, & increase love among the people of God. If it be a thing that cools the love of my brother to me, & be a thing that is not commanded nor forbidden. I must not do it.  
Then secondly, see whether it conduce to bring any thing to the peace of the saints, and people of God; 
2. To the peace of the Sts.  and if it bring love it will bring peace; for the fruit of the Spirit is, love, joy, peace; peace always goes with love; and we are taught Philip. 2.3. that we should do nothing with strife and contention; but though it be a thing that is lawful, yet if I must strive, and breed contention, I must leave that lawful thing out. In the commonwealth with us it is one of the greatest things to keep the peace. As for instance, if a man be in debt, and own a man money etc. if the other break the peace & fight with him, the other shall answer at the Court day for his debt, but the magistrate will clap him up presently. And so to break the peace among the saints, it is not a little thing; you may please yourselves by it, but the Lord is wondrously offended with those that break the peace.  
We must fellow peace with all men, 
To avoid strife & contention.  prosecute it; that is get the same disposition to peace as men have to persecute Religion. We must have peace with all men much more with the brethren.  
This is a time that we live in, when men take toys in their heads right or wrong, indifferent or unlawful, and they look not to the issue of those toys: for ought thou knowest it may overthrow the Nation, and divide the Churches, and rend the Saints, and thou carest not for peace. If I love Christ I must keep his commandments. Even in things commanded we must respect peace much more in things that are not absolutely commanded: therefore we see in 1. Cor. 14.33. there was a great deal of stir and contention about prophesying and praying, and speaking with strange tongues; mark the counsel that the Apostle gives. The spirits of the prophets are subject to the prophets: for God is not the author of confusion, but of peace; as it is in all the Churches of the saints, you shall find in the margin; God is not the author of tumults or unquiet, but of peace. One would say, I have Gods will, and command, and I do that which is right, saith he that spoke in an unknown tongue, and another prophesied, and another sang, and every one thought he did well, you are mistaken saith the Apostle God is not the author of unquiet, that is a disposition that will hurry you to the confusion of the Churches, therefore it is not of God Compare it with 1. Cor. 11. where the Apostle speaks concerning women being covered or uncovered, and he shows what he thought was fit in those countries: but (saith he) if any be contentious we have no such custom, nor the Churches of God That is, if you wrangle, and strive, and keep a coil, I will not bear you out, we have no such custom, nor the Churches of God, to break the peace, and to make strife and contention. As in the outward commonwealth, so in the spiritual commonwealth of Israel, let him look to it that first breaks the peace. It must not be opinions and crotchets of yesterday making, that must break the peace of the Church's day by day; it is a dangerous thing: therefore in 2 Thes. 3.15. I beseech God by all means to keep peace among you; the Lord of peace himself, give you peace always, by all means. It is three times repeated; therefore surely you must eye that.  
Thirdly, look whether it tend to edification: 
3. To edification.  for all things edify not; That is, doth this conduce to do my brother good, will his soul be the better for it? As it must increase love between thee and him, or else do it not, if it break love, or break peace. So see if it edify him, whether it build up his soul, or no; will his soul be the better for it? It may be thy brother is a weak Saint, and thou mayest hinder his soul from growing in grace by doing a lawful thing; for saith the Apostl, all things are not expedient, & all things edify not; Therefore see that it tend to edification: But here is your religion, what do I care let it trouble him or no, or better him or no; Is it not lawful to do this? Is it not lawful to play at cards, and dice, and such things? O, see if it edify, or else abhor it, as if it were forbidden as the tree in Eden; avoid lawful things if they edify not.  
Thirdly, 
3. To win those without.  see whether it conduce to the winning of the souls of others that are without. The Lord hath put us into the world, to win the Elect out of the world, and we must have an eye to that; few Christians observe that (the more is the misery) we only rail and speak evil of them: but we should walk as lights in the midst of a crooked generation. As Paul saith concerning marrying, and taking money for his preaching, I could (saith he) marry as well as Peter, and make you pay for every Sermon I preach, for thou shalt not muzzel the mouth of the Ox that treadeth out the corn: but God forbidden, though these things be lawful I become all things to all men that I might win some, I caught you by guile saith he; What was Paul's guile? Not a sinful thing; it was no jesting with them, nor it was not so much in necessary duties: but in lawful things, there being a latitude in the Gospel; Paul did so walk and carry himself as that he might win poor sinners to the Lord, Jews, or Gentiles. But you only look if it be lawful; O, you should look whether you offend your brethren, whether you break the peace, whether you do not harden others; you must walk decently to them that are without. In our walking we must do nothing that may harden others. There are a world more hardened by the indiscreet doing of good, and the careless, indecent doing of lawful things, than by the sinful actions of the Saints; as I shall show after.  
Fourthly, and lastly, thou must look whether it bring any gain, 
4. To our own souls.  or advantage to thy own peace, to thy conscience, to thyself, for though it be a lawful thing yet if it trouble, and gravel thy conscience, thou must not do it, saith Paul, I have endeavoured to keep a good conscience towards God, and towards men. And generally among the Saints they have more guilt in their consciences, 
Why Christians are most troubled about the use of lawful things.  and more trouble in their souls about the use of lawful things, than about sinful; it is partly from their ignorance not knowing their liberty, and partly indiscretion, and the strength of their lusts, that many times they eat, when they should not, or they eat more than they should, or they sleep when they should not: therefore you shall have poor people complain, Sir, I am ready to starve myself, I am such a glutton I eat so oft, and I eat so many bits, and of so many dishes, and I cannot eat but my conscience saith, it is too much whereas I should eat but one dish, and so many cuts; they make laws, and they break them after, and make themselves guilty, and then conscience checks them.  
I confess there is much ignorance in weak Christians not knowing their Christian liberty, in meats, and drinks: but much is for want of discretion, and because there is a great deal of unsanctifiedness in the heart, in the directing and managing of lawful things for the glory of God, and for their own peace, and quiet: for they follow their lusts, and abuse lawful things that another man might do without sin. Therefore whatsoever it is, say not, the Minister saith it is lawful, though it be, yet it may be poison to thee, for it may be inexpedient; doth it trouble thy conscience, get knowledge to see the lawfulness of it, or abstain from it; gall not thy conscience. So then to end that, you see according to the signification of the word expedient, (taken in the proper signification,) the first rule, that all lawful things are not expedient. Though many things be allowed, that God hath not restrained, nor determined: they are neither commanded, nor forbidden by the word of God; yet every thing is not expedient, that is, every thing doth not advance the glory of God, and love among the Saints, and peace, and edification. Every thing doth not conduce to win others out of the world, and every thing doth not help the peace of our own conscience.   

Decency what.  1 COR. 10.23. 
All things are lawful for me, but all things are not expedient, etc.  
I Have observed to you from these words three things.  
The first was this, That  
There are divers things that are now lawful to the Saints under the new Testament, that were not to the Saints under the Old.  
I have finished that Doctrine.  
The second is this,  
Though divers things be lawful to the Saints under the new Testament, yet but a few of those things are expedient, and fit for a Saint to do.  
For the opening of it I propounded two things;  
First, what I mean by lawful things: I instanced in three sorts.  
Secondly, what is meant by EXPEDIENT? The word comprehends all the rules that are to order and guide us in the use of things that are not determined, that are not commanded nor forbidden. It is a large word, All things are not expedient. That is, all things are not fit, all things are not meet, not worthy the Gospel, not decent, not comely; they do not edify, they are not convenient, they are not lovely, they are not venerable, they are not of good report. Now, because the words are many, and it would be tedious to go over all, I reduced all to four heads, or expressions, that were as so many general rules.  
First, I shown you what was meant by the word expedient, in its own proper native signification.  
I shall now go forward to the second rule, 
2. Conveniency or decency.  or the second sort of expressions; which indeed are many, yet they come all almost to the same. There is one word translated it is decent; another it is comely; another it is fit; another it beseemeth; another it becometh; another it is worthy: all these, though in the Scripture in the original several words are used, yet because I will not trouble you, nor confound your memories with them. For methods sake, and your plainer instruction, we may bring them together to signify one, and the same thing, that is, conveniency or decency. So, All things are lawful: but all things are not expedient. That is, many lawful things are not decent, they are not comely, not fit, not convenient, not beseeming a Saint, a Christian to do. You shall have this word oft in the book of God, as in that place Ephes. 5.4. (only remember the caution I gave you; I do not say that all that are mentioned there are indifferent things: but it is for my purpose to open the word, fornication, and uncleanness, and foolish talking, & idle jesting, which are not CONVENIENT; which do not become Saints. So in 2 Cor 14. after that great dispute concerning Prophecy, and Tongues, etc. The Apostle ends all with this, Let every thing be done DECENTLY, and in order. There is the same word, conveniently, and in order.  
But you will say; 
decency or conveniency what.  What is this decency, this conveniency?  
Beloved, if I should go no farther you understand this, that every lawful thing doth not become a Christian, you know what is the meaning of that; you say, such a garment doth not become such a man, and such apparel doth not become such a woman; What is that? A decent thing negatively is a thing that doth not any way disparage a man in any relation: for it may be decent in some respects, and yet wondrously disparage him in another; as an old man, and a rich man, as he is a rich man, he is able to buy little gaudy things as well as children playing in the streets: but as he is an old man to buy a cap and a feather he will not, because it would be a disparagement to him in that relation. So a decent thing is a thing that so beseems a man that it doth not disparage him in any relation.  
But you will say, what relation is that wherein a Christian needs to fear disparagement by doing of lawful things? I will instance in some: for in these things it is impossible to descend much in particulairs.  
First, if you look upon the person of a Saint, 
In respect of his person.  What is he? He is the son of God an heir of heaven, a coheir with Christ, they are Kings, and Queens in all countries. Saints, put them together they are the new Jerusalem the spouse or bride of Christ; they are the Kindred of Christ and divers other relations they have. Now every thing is not decent for a King; a hundred things there are that an ordinary man may do that do not beseem a King. Everything doth not beseem an heir: and there are a hundred things that others may do that doth not beseem a chaste bride: a chaste wife. So there are many things (I may say in a sort) that would not be unseemly for a carnal man, yet they are very inconvenient for a Saint to do: therefore saith the Apostle, foolish talking and idle jesting which do not become Saints; but in a sort may become a carnal man; not but that that which is ill in a Saint is ill in him, but it is not accounted so in a carnal man: he may sit at the alehouse and drink half a dozen juggs, and be a good fellow: but if a Christian drink but two, carnal men will be ready to say, there goes a professor, I see him at alehouses etc. A carnal man may do it; though it be a sin in him, yet in point of decency a carnal man may sit two hours at the tavern better than a Christian may half an hour.  
But thou wilt say, it is lawful I may do this, and that; I may wear, or I may eat this and that.  
I but is it decent? I have told you that story though it be a moral heathen story: when the King was walking with his son, and saw children playing in the dirt, saith he why dost not thou go, and play with them? saich he to his father if I did see any Prince's play, I would, but those are roguish boys; It is not for a Prince to play with them: So, when you see men do filthy, unclean soul things, say, if it did become a Saint I would do so; He is a glorious creatue not only in respect of good and ill; but in lawful things: you see the glory of a Saint, first in his person.  
Secondly, look upon his relations, consider his place that God hath put him in, his calling, 
2. In respect of his relation.  and condition. It may be God hath made him a minister, it may be a magistrate, every lawful thing that becomes an ordinary man, doth not become a minister, nor a magistrate. It may be he is a servant he must consider, (though it be lawful) whether it become his condition. See one instance; servants are commanded not to answer again Tit. 2.9. this becomes his place not to answer again. Being a servant: but for another, if one neighbour should tell another you have done me wrong, I would answer I have not, if I were innocent: but a servant is forbid to answer again: so that it may become one man to do it, but not another in another condition. There are divers instances, but I give you but one.  
Then thirdly, 
3. In respect of his Profession.  his relation is the profession of Religion, I spoke some what like it before concerning his person: the holy Ghost gives that rule Ephes. 4.1. I beseech you brethren that you walk worthy of your calling. And so in Phil. 1.27. Only, let your conversation be such, as becometh the Gospel of Christ. These are blessed rules for a Saint to walk by; You know that when we turn to the Lord, our persons are not so much eyed as our profession: therefore if there be any thing amiss in our buying, or selling, or in our charity, profession smarts for it; men are ready to say, there is the man that follows religion, there is the man that prays in his family, there is the man that writes Sermons; there is the Lady, or Gentlewoman that keeps days of humiliation; Profession suffers for it: Therefore, I must eye what is seemly for one of such a profession as I am of, to do.  
Fourthly, 
3. In regard of sex.  you must eye also your relation, for your sex that is to be eyed. Many lawful things become a man that do not become a woman, and some become a woman that do not become a man; Therefore consider, (which women seldom do, 
in regard of sex.  they will speak first, and determine things, and order businesses, never considering their sex,) consider if it be a decent thing, if you do that which is convenient, if you do so as befits your sex, as well as other circumstances, Col. 3.18. Wives submit yourselves to your own husbands; why should we do so? might they say, as it is fit in the Lord; that is, it is a decent thing to do it: though in some things they might contest, and see as much as their husbands, & have more reason in their precepts, yet (saith he) submit as it is FIT. It is not decent for a woman to rule, and to master, and to speak all, & order all, and her husband to be but a drudge;  
You will say, what evil is it, is it unlawful? O, it is undecent to come to a house where the woman rules, it is as if people went with their heels upward, it is ugly and undecent. So in 1 Tim. 2.9. In like manner also let the women adorn themselves in modest apparel, with shamefastness & sobriety, not with broided hair, or gold, or pearls, or costly array. Why? is it not lawful to wear gold, or silver? &c I cannot say but it is lawful, but mark what he saith next: but which becometh women professing godliness. There is their sex, and there profession, it must become both. Therefore in 1 Pet. 3.3. he wisheth woman to teach their husbands by silence; if they be godly, and meek women, that is the best lecture they can read to their husbands, that they may be won by their chaste conversation, whose adorning (saith he) let it not be that outward adorning of plaiting the hair, and of wearing gold, or putting on of apparel: but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which in the sight of God is very precious. I will not say saith Peter but it is lawful to wear broided hair, and gold, and pearl: but it is not an ornament to a spiritual eye, it is no ornament, no more than to see a Carthorse dressed with a leather. To see a woman spend her time vainly in trimming: but this is an ornament, a meek spirit. An ornament; what is that? That that beseems and becomes a woman; it becomes that sex, to see a modest meek spirit, therefore eye the sex also.  
Then if you will have things decent, 
4. in regard of age  eye the age; In 2. Tit. 1.2.3 he that wisheth them not to do things inconunient; he teacheth old men, and young men, and old women, and young women: so that that which is decent in old men is not decent in young; it is decent for old men to rebuke the younger: but you must not rebuke an Elder: it is not fit for a young man to rebuke an Elder. If it be a carnal child it is fit for his father to rebuke him for his naughtiness: but if he be a godly child he must not go home and wrangle with his parents, you must look to the age.  
Lastly, look to the season, every thing is beautiful in its season. 
5. in regard of the season.  And a word spoken in season is like apples of gold with picters of silver; that is; very handsome. So your words and actions must be seasonable, or else they will never be convenient, There is a time for all things, Therefore in Rom. 13. The latter end; Apostle saith, brethren, it is high time to make you ready, our salvation is nearer than when we believed. The night is far spent, the day is at hand, let us cast of the works of darkness and put on the armour of light; let us walk decently. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is decently in the margin; it is honestly in the book) as in the day time. As if he had said, heretofore it was night, and darkness, there was little knowledge, and little preaching of the Gospel: in the night men wear any foul , but in the day it is not decent for a man to walk with the  of the night: therefore put of your night caps, and wear clean , walk decently as in the day, look to the time, frame your conversations according to that. And that I conceive the Apostle drives at Ephes. 5. Where he commands us to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly, I rather like the translation we have Circumspectly, because it hath better coherence with the text, See that you walk circumspectly, not as fools: but as wise, redeeming the time, because the days are evil. I see nor how because the days are evil, we should redeem the time by walking strictly: but walk circumspectly, fit your opportunity and time, observe it, take nitice of it. As indeed what bad times were there about half a score years ago: men were feign to watch opportunities to pray, and to go to Sermons, or to fasts; So walk decently, that is, serve the times, observe opportunities Ro. 12. take notice of every opportunity, to do things fitly, and seasonably, I only give a few instances. So you understand All things are lawful, but all things are not expedient: that is, all lawful things are not convenient, they are not decent, it may be they are not seasonable. It may be that fits an old man that doth not fit a young; It may be it is fit for the husband, that doth not befit the wife; it may be it is no harm in a carnal man, that doth not beseem one that is a professor of religion. Thus you must walk, thus it becometh Saints to walk, you must look to decency, and conveniency.  
The third rule, 
Christian, must walk laudably.  or expressions to order things that are not determined, they are many, but they all come to this, they imply a thing laudable, or commendable, that is a degree higher: for decency is a thing that keeps us, that we do not disparage ourselves in our relations, and make us worse: but we are called upon to walk laudably; not only, not to cast dirt on religion: but to bring honour, and to add glory to it; not only, not to disgrace it; but so to walk that the eye that seethe us, and the ear that heareth us may bless us. Let no rotten communication proceed out of your mouths: but that that may minister grace. Not grace to the soul: but that it may be gracious, and lovely, and amiable; I will show you but one place, the glorious golden rule of the Saints walking in the new Testament, Phil. 4.8. where the Apostle coming to speak of ordering their conversation, saith he, Finally brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; If there be any virtue, 
Things true what.  if there be any praise, think of these things. Do these things, meditate on these things. Whatsoever things are true, I conceive that the meaning is this, I look on these things, not as if the Apostle did give rules of good, and evil: but sets down an excellent way for indifferent things, whatsoever things are true; If there be any thing that carries no resemblance of deceit and falsehood, take that: but if it be a business that you must say, and unsay, and do, & undo, that you must be both an honest man, and a knave, meddle not with that, though it be lawful, let it be for another. 
Things honest what.  And whatsoever things are honest, or whatsoever things are grave; as the Original is, or venerable, as it is in your margin: for there is honesty before, honestus is as much as honorabilis, whatsoever is grave, and venerable, that do. A Saint should have such gravity in him, that he should avoid any thing that is beneath him. A Saint is a glorious creature, he is an heir of heaven, they are the sons and daughters of God; every little childish thing becomes not him. Therefore gravity is opposed to lightness, and frothiness. He goes farther, If any thing be pure. 
Things pair what.  There are many things that you cannot say are unlawful, yet there are many drugs among them that are like sin, I could give instances; there are many nooks, and nicks, and carriages that are like sin, that are mingled. O, if a thing be pure, take that; if it be honest, and just, and plain, and true, 
Things lovely.  take that. Whatsoever things are lovely, whatsoever things are of good report, If there be any virtue, or any praise do that. To speak briefly, and plainly, there are many hundreds of lawful things that are not lovely for a Saint; I could name divers; Is it not lawful to do this, and that? it is lawful, but it is not lovely; a Saint should do nothing but that which is lovely. And whatsoever is of good report. 
Of good report.  A youngman and a maid may be in an alehouse, or a Tavern, I do not say it it unlawful, if they be honest there: but it is not lovely, it is not of good report, people talk not well of such things. So you have twenty words in buying and selling, and you will ask twenty shillings, and take half so much, and say, is it not lawful? I say, it is not lovely; it is not lovely in the eye of a Turk for a Professor to ask twenty for that for which he will take ten. The Apostle goes on, if their be any virtue, or praise; that is, if there be any thing that carries praise to religion, or that seems to have virtue, or excellency, or worth in it, keep to those things, meditate upon them, go about them; though not for the praise sake. 
Praise worthy.  We do not a thing that hath praise in it to have the praise, but do the thing that is commendable of itself, 
Praise only to God.  and let the praise be to God: As in that place, Mat. 6. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. I must walk that my light may glorify my Father: but that must not be the end of my walking, that men may see my good works, Christ forbids that. So the end of my actions must not be to get praise, yet I must choose (as becometh a Saint) to do those actions that have praise, and virtue in them, the praise must be to God, and to religion, and it will be to the doer also. Therefore, what is this now that all things are lawful, but all things are not expedient? That is, all lawful things are not true, they are not pure, they are not lovely, they are not of good report, all lawful things have not virtue in them; many lawful things bring no praise: this is the meaning of the Doctrine.  
Lastly, there is one word more, 
Christian's must walk orderly.  all lawful things are not expedient; that is, as they do not conduce to the profit and good of others, they are not convenient, they are not laudable and commendable: So lastly, it comprehends this, they are not orderly, that is the last rule. Every lawful thing is not orderly: we break order many times in doing of lawful things. The Apostle sums up all in this, Let every thing be done decently, and in ORDER. I speak, not only that we are to do things orderly that Christ hath instituted, though that be true, yet that is not my drift: but in things that are not determined, they must be done orderly, and not confusedly. As the thief on the cross said concerning Christ, that he did nothing out of its place; that is, he did not only not do evil: but he did not do good in a disorderly way. So in Ephes. 5. we are said to be washed by Christ, and to be without, spot or wrinkle; every thing in the meet place of it. So a Christian should walk orderly, not only in that which is good: but in indifferent things.  
But you will say, What is it to walk orderly?  
Beloved, you cross order, and do lawful things disorderly, when you do them either preposterously or confusedly.  
But you will say, I understand not that. 
A thing done disorderly.   
I will tell you more plainly; you do a thing disorderly two ways.  
First when in the doing of an action you cast it so as that you miss of the end of that action; 
1. When the end is miss.  or do not attain to the end in the best way. As for instance, the word in the original in the Thessallonians to walk orderly: it is taken from an Army; you say an Army is orderly set in battalia in the field. When is an Army in order? Then when it is set in such a posture as it may best attain to its end; what is that? to defend themselves and overcome their enemies: a disorderly Army is like to be undone, and routed, and to do no good, so to do a thing orderly, to pray and to read, and to hear, and all that belong to those when we so pass them as we may best attain, the end of praying and hearing, and all these things, than we do them orderly: for we cannot tie the saints to pray this way, and to preach on that fashion: but we must do every thing in the best order, as may conduce to the end of prayer, and preaching etc.  
Secondly, people do thing; 
2. When one duty justles out another.  disorderly when they make one thing to justle, & put out another, that is disorder. 1. Cor 14. The Apostle bids them do all things decently and in order. They had before in prophes●ing spoken three or four at once, so they miss of the end; the Church was not edified. Secondly, they made the gifts of some vain, they justled and put out one another. So when you, in the worship of God, or any thing that God hath not determined, do so as that you attain the end; and when things suit, that one is not justled out and undervalved by another than it is done orderly. So, this is the sense, there are many things that are lawful, but are not expedient. That is many lawful things, if I do them at such a time I shall do them disorderly; As, it is lawful for you to speak, but if you speak while I am a preaching, it is disorderly for we shall not attain the end of preaching, you will put me out, and make but a squabbling, so put these four general rules together, & you understand the doctrine; that all things that are lawful are not expedient.  
If I were not desirous to make an end of this I could prove the doctrine (though it need not much proof) by scripture, and by parallelling it with other things, with natural things. As in the Civil law, many things are lawful that are not convenient; it is lawful for me to keep my child barer in apparel than my servant; but it is not convenient. It is lawful to keep my servant, better than my wife, but it is not convenient: It is lawful for a man to sleep all day and to work all night, (I mean by the laws of England) but it is not convenient. There are abundance of things that are lawful for the saints that are no way expedient for them to do, But I pass that, and hasten to the use and application, briefly a word at this time, Use 
To eye what is expedient.  and leave the rest for another time.  
From this that hath been said, learn this use, which is the Third doctrine but for brevity I make it the use or the application Of all: that this being so, that every thing that is lawful is not expedient; than it is the duty of Christians to eye, and observe, not only (I had almost said not so much, but certainly not only) to eye what is lawful, but in all their ways to look what is, expedient; that is, to see that it be orderly, convenient, laudable, lovely, & of good report, else, though it be lawful, 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 ask him if it were lawful to marry? and being married, if it were lawful to put away their wives? and if it were lawful to eat meat offered to Idols? The Apostle doth not punctually answer to one of them, whether it were lawful or no, but shows 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 lawful. 
Reproof of those that only regard what is lawful.   
Therefore this being so, this points out clearly a general fault among you. That there are many professors among us, this is the rule of their walking, they only eye what is lawful, and what is unlawful; they go about, and trouble every minister, and make endless questions, Is this lawful and is that? is it lawful to play at Tables, and at Cards and to wear long hair and naked breasts? I will not dispute the lawfulness 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 ways under the new Testament, in eye, only what is absolutely lawful or unlawful, good or evil, and their questions are, is it lawful to do this and that Sir? They will go as near hell (as one saith) as the halter will reach; as far as they have law, thy will go 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 break the peace between them, and their brethren, and yet care not, it is no matter, is it not lawful? O, wretched unhappy people, that eye only the rule of lawfulness, and unlawfulness. What shall I say to them? I have three words to say.  

1. It is a sign of an hypocrite.  First, I say to such people, that usually, it is the sign of an hypocrite, (though it be not a certain sign, it is a very shrewd one:) it is a sign of a hollow heart that was never right to God, that eyes only what is lawful, to do it, and unlawful to avoid it: it is a sign of a base heart that will do no more than needs must. Why? It is a sign that there is no love to God, he will do so much as God flatly commands, and avoid that that God forbids, or else he knows he shall be damned: but a heart full of love will always be ask, what is pleasing, and seemly. A drudge or servant in the house hates her master, and had as live be hanged as to serve him, if she knew how, but she must: but a wife that loves her husband dear, will she do every thing that she may? she may go to bed, and lie till noon if she will: he will not be angry with her; and though her husband bid her do nothing, yet she will study 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 hypocritical heart: for if there were love to God, thou wouldst never stand so much upon lawful, and unlawful, as what is decent, and comely etc. hypocrites will go as near hell as they can, that is their design, and the ready way thither is to go to lawful things only, and not things expedient.  
Well Secondly, 
2. It is a sign of an old Testament spirit.  if it be not the sign of an hypocrite (for I canont say certainly it is) yet it is a sign 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 hear me open the old Testament; & how our fathers were saved by the same Christ, and by the same Covenant that we are, etc. I wonder that you should stumble; for as you understand the book of God, in reading it, you compare one thing with another: so you must understand men's preaching, comparing one Sermon with another. Now when I say an old Testament spirit, I mean not another kind of thing than is the spirit of the new Testament: an old Testament spirit is the same, but only it is a low spirit, a childish spirit; the difference is as between a child in his coats, & a man of riper years, it is the same man still: but it was a lower spirit, meaner principles, and they walked accordingly: so that for the generality for them (unless it were some choice spirits, that were the Penmen of the holy Ghost;) they were children under tutors: so an old Testament spirit is a low mean spirit, that walks as those godly people in their childhood in the old-Testament, that is my meaning; therefore mistake me not. Now, when I say thou art lead by an old Testament spirit, I mean, thou hast a heart fit to live under the law (in the time of Moses, when they were punies, and babies, and children, under tutors, than for the times of the Gospel; Such a heart doth every thing as far as it is lawful: So, many things are lawful, and he will do them, or so many are unlawful, and he will avoid them: For under the Law the Lord told them every thing, what was lawful and what was not, and he made them little laws, as we do to our children for fear of cutting their fingers, or for going over a bridge, etc. But it is not so now; remember the rule Phil. 4.8. If there be any thing that is lovely, or of good report, 
3. A man may be damned for doing of lawful things.  or hath praise, or virtue, do that.  
Thirdly, and lastly, I say this to such (for thy comfort, if thou wilt have it so) that thou mayest lose thy soul forever, and be damned in hell for doing of lawful things: not for doing lawful things, but for doing them in a way, thou mayest go and strive to avoid ill, and to do good, and in a way of doing lawful things thou mayest go to hell, much more in unlawful; my meaning is, when men eye only lawful things, and never look what is convenient, they may go to hell in doing it. Have you not heard of a Proverb licitis perimus, etc. Saith the heathen, we perish in lawful things? I have known many professors that have gone such ways that men might clearly say, yonder is an old back-sliding professor, that goes directly to hell; yet he will say, convince me of evil. It may be I cannot in point of lawfulness; yet I know he walks not honourably, he brings not glory to God as a Saint of the new Testament should, he walks low, and carnally, and meanly, every day more and more. A man may avoid the reproof of unlawfulness, and yet go every day towards hell, it is ordinary, and he is blind that sees it not. It is the case of some here I fear that the people of God generally conceive they are in a backsliding condition, and one saith to such a one I fear you are going from the Lord, and that you have another spirit than you had, and another gives him admonition, and he falls upon them all, and saith, convince me, and so waves all reproof, and he may do so, and be damned when he hath done. It follows not that thou art in a happy condition, because thou art able to wave and to wind off reproof, thou mayest keep off reproof, and yet be in a backsliding condition, and going to the devil.  
I have heard of a godly Minister that hath another expression; a man may be damned, and thrown to hell for doing of justice, for seeking of his own; As there is a man Mat. 18. though it be but a Parable; his Lord forgives him his debt; and he comes and takes another man by the throat, and casts him into prison, he did him no wrong; Why should he cozen me of my money? But the Lord comes and throws the man into the place of torment, not for doing unlawful things properly: for he asked but his own; So, many times a rich man that is worth tenthousand pound he takes a poor creature that is not able to pay any thing, and throws him into Prison, and then saith, he oweth me so much; do I do him any wrong? have I it not in black and white? shall I not ask for my own; thou mayest do right, and seek thy due, and yet be damned; Is it not lawful thou wilt say? I cannot say but it is lawful: but thou walkest not as a Saint, it is not lovely, it is not decent, it is not expedient. I fear there are many such professors; think of this: Therefore now in the new Testament, seek not what is lawful only, but what is venerable, and pure, and just, and decent, and comely, for a Saint to do; That is one Use.  
To conclude, the next Use, and the last that I shall make at this time, 
The way of the Gospel a strict way.  is this, Learn hence what a strict way the way of the Gospel is; it is no way of liberty, or looseness you have been thinking all this while that I have been making of a way of looseness or liscentiousnes ● see hence it is a strict way: for though there be very many things lawful, more than you imagine; yet there are but a few that are expedient; and wheresoever the Gospel makes the way broader in point of lawfulness, it fetcheth it out again in point of expediency. Take two professors, the one of an old Testament spirit that looks only to that which is lawful, and let him be as strict as he can for his life in doing that which is lawful, and avoiding that which is unlawful or else he shall be damned. Take another Christian that out of love to Christ doth eye that which is expedient as well as that which is lawful the latter shall outstrip the other a hundred degrees, he shall be an Angel in comparison in strictness. It is no such liscentious way as you conceive.  
But you will say, wherein will he be strict, shall he do works of supererogation? shall he make duties as the papists do? if God have not bound and commanded him, what pleasure hath God in that he doth?  
I answer, there are but a few things that God hath commanded in the new Testament; but there are some things that he hath commanded that are absolutely required in themselves, but when I say he is not bound, I mean, not to the thing simply, to take that way, or to do that thing: but there is nothing in the world, when it comes to be done, when it comes to action, and is covered with all circumstances, but it is either expedient or not, and when a thing becomes expedient; and is so presented to a Saint, then though he be not bound to the thing simply, yet he is bound to it when it becomes expedient: According to discourse, men say, by the rule of nature, much more by the law of the Gospel, in two things that are both lawful, if one be more expedient than the other we are bound to do that. Therefore it is no supererogation, or following of his fancy, but that that is commanded of God, though he had not determined it simply before, yet when it comes to action he is bound to do it: for that very thing at another time may be cast so, that he sins absolutely if he doth it not. Here is the mystery, all expedient, decent things, I am not lose to do them or not do them: but of all expedient things that that is best at that time, hic et nunc, I am bound to do it: Therefore it is not a way of looseness nor of supererogation, but we are bound though not in a legal way (to the thing simply in itself) as they were in the old Testament.  
But where is the privilege, and spaciousness in the ways of Christ that you spoke of? 
Liberty of the Gospel wherein it is.  Now you say, the Gospel by this becomes as strict, as they were before; Where is the privilege?  
Wert thou so mad all this while, as to think that this liberty, was only a greater liberty for thee to be wicked, and sinful, and for thy lusts? I hope thou dost not mean so; it is not so; liberty to sin is bondage: but it is a liberty to good, in doing good; not a liberty properly for the ease of our persons, (though that be somewhat) for there is many a Saint under the new Testament in doing that that is expedient, works as hard as the Levites in slaying of the cattles: but he works not task work, as they did. So the liberty is not that thou mayest do less good, or more evil: but the liberty is this, that now God allows thee to do good in a more honourable way to thyself, and more advantageous to the honour of God; that is all: As for instance, you know an apprentice that is with his master, he is bound, he is not a freeman, he doth the business of his master, and works hard too: now, when the man comes to be a freeman, to be a house keeper, and set up his trade, this freedom doth not make him do less than he did before: for the Proverb is, there is but one servant in a house, that is the master, he hath more charge, and care, but he doth it in a more honourable way as a freeman, and not as a drudge; So the Lord doth with us, he hath broken the little laws that bond us as children; we must serve him as much and more than we did before, but in a more honourable way, for our honour, and the advancement of his glory.  
As for instance, if a man send a child or a fool to market to buy or sell commodities, you must tell him the price of every thing, and charge him that he shall not sell it under, and tell him when he shall come home, and who shall help him; but send a wise man thither, and you bind him not with those laws, but you say, thou knowest what it cost, make the best of thy market, and come when thou canst, he hath his freedom, and yet he will do more than the other: so there is advantage for the master and honour for the servant; and though the servant doth as much when he is a free man as he did before; yet we naturally love not to be under childish discipline: therefore it is a great privilege that we are freed in the Gospel, & such a privilege that it is a step to perfection in heaven. In heaven we shall serve God as the Angels, and I think not that the Angels are tied with little laws, endless, external laws, but it is their nature, and disposition to serve God unweariedly world without end: so that as we are astep to heaven above that that was under the law, so that those bonds are broken, and there is a new Covenant in the stead of them: so when we shall go up with Christ, many, 
Use of the Gospel's easiness.  if not all these that we have now shall be broken, and shall be translated into our nature. Therefore what I say concerning the easiness of the way to heaven, I mean not that thou shouldest make that use of it, it is easy therefore I may be careless, and do it when I will: but it is easy therefore I will take more pains to do it. As I have seen when I was a boy at school, two children take the same lesson, and both have said it was an easy lesson; it is an easy lesson saith the one, I will do this after dinner, when I have played enough; saith the other it is easy, therefore I will not be discouraged but set upon it: they made a contrary use of it. So it is an easy; and sweet way to heaven in the new Testament that Christ hath made, be not so wicked to say, therefore I will do it time enough: when I am ready to die, it will be time enough, but as the other said, it is easy therefore I will not be discouraged by the grace of God: it is a wide door therefore I wiil go in presently, I will not be disheartened.   

To be strict in point OF EXPEDIENCY.  1 CORINTHIANS 10.23. 
All things are lawful for me, but all things are not expedient, etc.  
WE proceed to another Use, that we should make of this Doctrine; that  
Though many things be lawful to the Saints in the New-Testament, yet there are but a few that are expedient.  
Two Uses I named before.  
The next is a use of Exhortation to you all that fear God; Use 3 
Exhortation to be strict in point of expediency.  this is the thing that I desire, and exhort you to, that as I would not have you make laws, and little quirks that God hath not made; do not strain the Scriptures of the New-Testament in making more laws than Christ hath made, do not bind yourselves, or others more than God hath bound you; yet notwithstanding I exhort you, that in point of expediency, and conveniency you would endeavour to be strict: keep yourselves as lose from the former as God hath left you, and strive as strictly as you can to observe the latter: for than you will be excellent Christians most of you, if you would do less out of lawfulness, and more out of expediency. Whereas now you cannot go about any thing to do it, unless you have an absolute command; and when you have done that task you never look farther; beware of that, in every action, though it be lawful, do it not, till you can set about it decently, and orderly▪ consider; is it convenient? is it expedient? doth it adorn religion? eye that; let nothing pass in your hearts or lives, till you eye the expediency, as well as the lawfulness of it.  
You may conceive that it is but a small thing, and a notion; yet I know, and am able (I think) to make it good, that the want of this is one of the chiefest miseries on your souls, especially in respect of your conversation each to other; therefore to set on this duty upon mine own soul, and yours, I will propose three or four weighty motives; It will be strange to many of you, and it will be harsh to flesh and blood: nature will do something if it be bound, but if it be let lose, if God have not absolutely bound it, it will do nothing. Therefore;  

Motive 1. It would end controversies among the Saints.  The first motive is this, that this I conceive if you apprehend it spiritually, it would be the readiest way in the world to reconcile the Saints, and to end many, if not most of those controversies that are at this day among good people: And this was the chiefest end why I took this text in hand; therefore I shall speak a little more largely of this: For now the godly go one against another, and all Jure Divino; every one will have an absolute rule for all the Saints, and every one will make the best of their game, and so screw and wrest the Scriptures; and I think, all the people that strive in these days are guilty of this.  
How shall we do to have peace among the Saints?  
Let us agree upon clear undoubted rules (that are not many) about the worship of God, about doctrine, 
The way to peace.  & discipline, that we may be able to stop the mouths of men by Scripture: let us agree, (as easily we might if this truth were written in our hearts) for general rules that are plain and absolute: that I cannot only prove that it was done by the Saints of old, and commanded: but so done and commanded, as that it is an absolute rule for all Saints in all ages. And what shall we do for the rest? Do as it is decent, and expedient, and as it may edify etc. And all the strife would be over; if we did agree on that, and walk so far together, we should easily judge after, what were expedient, and fit to be done.  
As for instance in two cases; There is now among good people a great deal of strife about baptism, 
Baptism.  as for divers things, so for the point of dipping (though in some places in England, they dipp altogether;) How shall we end the controversy with those godly people? (as many of them are) Look upon the Scriptures, and there you shall find, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to baptise, it is an Ordinance of God, and the use of water, in way of washing for a spiritual end, to resemble some spiritual thing: It is an Ordinance of God, but whether dipping or sprinkling, that we must bring the party to a River, or draw the River to him, or use water at home, whether he must be in head, and foot, or be under the water, or the water under him; it is not proved that God hath laid down an absolute rule for it. Now, what shall we do? conclude on the absolute rule, that God hath laid down in Scripture, and judge of the rest according to expediency; Take the main rule, which is this, Baptism is an Ordinance of God, that is, the using of water upon believers for a spiritual end; then comes in the case of expediency, then let us judge whether sprinkling, or dipping, be more expedient, and then there would be no strife: For there is scarce a man in this place, that if he were persuaded that dipping were not an absolute rule; but it were to be judged according to expediency, he would rather have in a modest way the use of water, than to have men and women, and weak people (it may be) in the winter time over head and ears into the River; he would rather make use of water in a more civil, and safe, and less dangerous way. I give you but an instance.  
And so for that other great controversy that is amongst godly people; that is, (as you call them) Independents, and Presbyterians, there is a great controversy amongst these godly people.  
I know also by the way that there are a company of people that would arrogate the name of Presbytery though improperly, 
False Presbytery.  the name doth not beseem them, that is, those that have been the Bishop's creatures, and are all for fire and faggot, there are some such among us & they would arrogate the name of Presbytery, I would not have them do it, it doth not befit them. But it is a devise of the devil to put nicknames, upon people and upon things in all ages. Nay, I will tell you a greater mystery, one of the chiefest things I mourn for in England: 
The Devil puts contrary names upon men etc. things  what is that? the devil doth not only put soul names on things, but he calls things not only by different, but by contrary names; he calls one thing by the name of another, as to call a knife a spoon, and a spoon a knife, so he takes good names, and puts them upon foul things, and puts foul names upon good things; so he jumbles things, and drives all among the common people, so it may be there are some that would take the name of presbytery; so, that if we look upon the nature of the thing, as godly men, and as the word of god describes it, it is far from it. But concerning these I have nothing to say, only I seek peace with all: but I shall hope to reconcile the Saints, and these people, when the seed of the serpent, and the seed of the woman are reconciled.  
But the true presbytery, 
True Presbytery.  that take the name consciensciously, and rationally, they are godly people, and I shall speak a word tending to peace between them, and the godly that are called Independents. How shall I do that from this doctrine? The true Presbytery (not as I conceit or according to men's fancy, but according to their writing, and books, and profession of godly learned men) I find not that in any thing almost they descent from that that you call independency, till you come to one thing; for they agree that the Church must be a company of Saints, and that there is power in Church- Ordinances as long as they do it well: but here is all the difference, that godly, rational, conscientious men lay down, 
Difference between Presbytery and Independency.  between Presbytery and Independents, that the one, the Presbyterians they say that when any Church doth amiss, and cannot agree, and do things orderly, they would appeal to godly Ministers, and they should judge the business, and determine among them. No say the Independents, we will only go to them for council and advise, but they shall have no power to determine the business. This is the difference between the conscientious Independents and Presbyterians: for others that persecute with fire and faggot, I account them not the Presbytery.  
What shall we do in this case?  
I tell you, it is fit, as I conceive, that we should all walk together by the same rule as far as we have warrant; 
To walk all by the same rule as far as we have warrant.  we agree in all the main things, let us walk so till we come to that one that they differ in, and a hundred to one if ever we come to it; the strife among God's people of Presbytery and Independency, would cease (take away those that strive to make bate) It is as if you and I should strive who should go into the gates of Venice first, and a hundred to one if any of us come there. Let us go along in the substantial things wherein we agree. And what shall we do then? I tell you as, for the matter of appeal, the Presbytery, truly called as they cannot fully prove, that there is an absolute rule that they should do so; so, the other cannot prove that they may not. What is to be done then? This, that when all things come to that that they cannot agree in a Church, it may be expedient, and convenient, that we appeal to others to end our business; if this were done, down would go the difference between Presbytery, and Independents. This is the way to peace, and union, and agreement among the Saints.  
But you will say, Sir, this is the way to confusion: for there being but a few things lawful, and abundance of things that are not expedient, now who shall judge what is expedient, and what is not? shall every particular man determine of his own head? then there will be a confusion worse than ever: for so many men, so many minds, therefore surely this is not the way to peace.  
To answer that (to take in some objections as I pass) to clear the truth, I must tell you four or five things.  
The first is, 
1. Take heed of vain fears in God's ways.  that if this be the way of God (which I hope I have proved to you) then take heed of your wisdom that runs, and sees inconveniences in God's ways. Fear it not, if it be God's way God can perserve it, and bless it; fear not inconveniences in your vain thoughts, leave the event to the Lord. As you know that unhappy man Uzzah, when he saw the Ark shake, he must go and hold it. When you are sure that this is the will of God, set not your wits on work as people do, they reason from intricacies, and absurdities, and this and that that may follow: It is good to be sober, and not to be curious when we see clearly that this is the will of God, leave it to the Lord to direct them, and guide them, and bless them as he pleaseth. That is one answer.  

2. Christ hath done the main already concerning worship.  Secondly you say, it will be all confusion, who shall judge, shall every particular man? This is the second answer, It is very probable, if every man shall go and set up what government he will, and worship God as he pleaseth; if all the worship of God were to be determined, according to every man's humour, or every nation, and custom, and fashion, than it would breed confusion, but Christ hath done that for the main; the substance is done, and the matter, nay the manner and form in a great measure; nay, it may be some circumstances. But if all were to be done again, that we were to shape, a Religion, and customs and laws wholly, and as a Godly Ancient saith, if we were to frame the house to the curtain, and not the curtain to the house, If we were to frame Religion to every country where we come, this would breed confusion: But Christ hath done the main, only there are somethings that fall out in Worship, and Doctrine, and Discipline, that must be managed by the rules of expediency, that I gave you before.  
I answer, 
3. To study spiritual things.  it is probable, that in case we should go on thus, according to the rules, agreeing in the clear general rules, and go accordingly in particulars, as is expedient; yet it is to be doubted that according to the spirit we have now, and our temper, we shall go to greater confusion; and so we shall as long as we have carnal sleight spirits, (as generally Christians have) they will lead us to confusion.  
What shall we do then?  
Every one set his soul about the study of spiritual things, 
The more carnal the more busy about outward things.  endeavour to see the beauty, and excellency of them, and to feed more upon them, & that will avoid that stir, and contention, 1 Cor. 3. Are ye not carnal? Why so? one said, I am for Paul, another, I am for Peter; I am for Presbytery, and I am for Jndependency, are ye not carnal; as if he had said, I warrant you spiritual things grow not in your souls. I never saw a spiritual excellent Christian following curiosities about external things. I will tell you a mystery from your experience: you observe sometimes your souls are in better temper than at others; sometimes you see the things of the Kingdom of God, the riches of Christ, and the operations of the Holy Ghost more clearly; and you shall find that according as your souls are screwed up in the sweetness, and contemplation of spiritual things, so you are less and less disposed to make chrotchets, & knots in outward things: therefore the way is, labour to be spiritual. If we were full of faith, and peace, and joy, in believing, and full of the Holy Ghost, there would be no confusion about these things.  
Especially, get love in your souls, 
4. To get love.  for that is the reason we are in a lovelesse condition, therefore we run to confusion; and so we shall (go which way we will) unless we get love in our souls; John hath a clear place for it, 1. Jo. 2.9. He that saith he is in the light, and hates his brother, he is in darkness until now; he that loves his brother abides in the light, and there is no occasion of stumbling in him. A man that loves his brother, and is full of love, there is no occasion of stumbling in him. Mark those people, take a man that is full of love, he hath not crotchets and fancies to make bate, and strife between men, there is no occasion of stumbling in him: But he that hates his brother is in darkness, he walks in darkness, and knows not whether he goes, because the darkness hath blinded his eyes. When people hate their brethren, and do not love them as they should, they are in darkness, and go they know not whether, and so love grows less and less, and darkness more and more among us, and we are groping daily, and going to confusion; Therefore the Saints and the Ministers should join to get spiritual things, especially love; and then there would be no such confusion, In 1 Cor. 13. Love doth nothing unseemly: the word is dirived from the Latin word (indecore) Love doth nothing amiss, but doth every thing seemly; if we were full of love we should be able to answer a hundred questions that now we are not able to do. But we want love to our brethren, and therefore we are in darkness, and every one gropes, and goes he knows not where.  
Let me give you another answer, you say, this is the way to confusion; and who shall judge of this? must every particular man?  
Mistake me not wilfully; I do not say that every man is to determine all indifferent things, 
Things are to be determined.  all things that are undetermined by the Lord: But I say, that Magistrates are, and Churches, and Masters, of Families, and private persons, they are all to determine these things respectively.  
As thus, the Magistrate is to determine those things in particular persons, or Churches that respect the Kingdom, that have relation to the State, and Nation. Churches are to determine things that belong to them; Masters of Families the things that belong to them, and particular persons those that belong to them.  
As for instance, 
1. By Magistrates.  concerning Magistrates (I speak not at all, what his power is in lawful things that God hath commanded,) but in things undetermined by the word of God, those things that relate really and truly to his State, and Nation he hath power to determine. As for instance, 
For the time of meeting to worship.  suppose in this City the Saints did use to meet at twelve or one of the clock in the night generally, as we do in the day; and suppose that thereupon there were divers insurrections in the City, that did procure a great deal of trouble, and danger to the City; suppose that this were real; (for people must not talk, O, this will destroy the Kingdom, and the Parliament, when there is no such thing) for aught I know the Magistrate may come and determine the case, and make them meet at twelve of the clock in the day, and not in the night, if it be prejudicial to his Kingdom; For, take this general rule, the way of the Gospel in itself is not really prejudicial to Magistracy.  
Or thus, suppose in this country, or in a colder that people did go and baptise in Rivers; 
Manner of baptising.  (whereas this is not an absolute command: but only the using of water, lay down that) & by that means divers subjects die, and lose their lives, suppose this were real; herein for aught I know the Magistrate may determine a course, and take another way, because herein is prejudice to his subjects.  
Or in a plainer case, suppose in this City there be abundance of godly people, 
Places of meeting.  and there are divers Ministers to preach, and the Magistrate is ready to set it up; the question is where we shall find places fit to distribute those people, every one to hear the Word: Christ Jesus hath not commanded this house, or yonder, or any house more than another: but now there are houses fitly seated, and large about the City; the Ministers, and Magistrates knowing the indifferency of them, for aught I know the Magistrate may determine those places for the hearing of the Word, and other exercises.  
The reason is this, because in such multitudes as are in the City, if they should meet confusedly, in this, and that, and the other house, there might be abundance of sedition, and tumults under that pretence, that no Magistrate were able to rule the City.  
I speak it not, that you may persecute godly people, or that it is altogether unlawful for the Saints to meet in another place: but he may do it in relation to his Kingdom, and State; as thus, lest there be disturbance in my City, you shall meet respectively in such places, and so he may distribute them; such kind of circumstances they may determine.  
So the Church: 
2. By the Church.  those things that are among them that relate to the Church they may determine. So Masters in Families may determine things there, as for instance, whether he will repeat the Sermon, or read a Chapter at night, or in the morning; (God hath not determined the one, 
3. Masters of Families  or the other) or whether he will expound a Chapter in the morning, or in the evening, if he have not time for both. And so actions that concern a man's own person, that relate not to the Church, or the Family, or State; 
4. Particular persons  the Saints by the Spirit of God may determine things personally to themselves: you understand that.  

Cautions for Magistrates and Churches in determining.  But to clear this a little, I say, that Magistrates may determine these circumstances; There are these six cautions for Churches, and Magistrates in determining of things that God hath not determined; which they should do well to observe.  
As first, they may determine in necessary indifferent things: As thus, for instance, 
1. It must be in necessary indifferent things.  there was a great strife among us before about wearing of the Surplice, about wearing of white, or black, here the Magistrate nor the Church cannot determine, because it is not a necessary indifferent thing; for there are colours enough besides between them: But if it were this, whether I should go naked, or clothed; if it relate to the Kingdom the Magistrate may do it, if to the Church the Ministers may determine it.  
That is the reason that we blame the Bishops, they say, they are indifferent things, the Surplice is indifferent, if it were a necessary indifferent thing they might urge it, but there is no necessity of it; Therefore men must observe that rule, or else they will run endlessely, and under the name of indifferent do any thing.  

2. It must relate to the Kingdom.  Secondly, observe this Caveat; see that it relate to the Kingdom; for, for aught I know, a Magistrate is not a spiritual Officer, as a Magistrate: but a thing made by the wisdom and providence of God, to rule over the outward things of the world: So are Emperors, and Kings etc. And for a Magistrate to intrude into the Church, that he will determine all business, what they shall do, and what they shall pray, I think this is not right: But if there be any thing that relates to his Kingdom, and Nation, therein he must look, and he may determine over a Saint, and over a Church.  

3. the Srs. must be dealt with as rational men.  Then thirdly, whether it be Magistrates, or Churches that go about to determine such things, they must deal with the Saints as rational men, and not make their will a law, and tell them, this we will have done and give no reason, or rule; No, the Saints must be dealt with as men: therefore they must give them some rules, and reasons for what they do; They do not by mere power determine of things so properly, as being many, and wiser, they are put to inform the people what is right. Therefore that lordliness, and Tyranny, and domineering over the faith of the Saints is not fit.  

4. Take heed of making laws for the future  Then fourthly, Churches, and Saints, and Magistrates in determining of indifferent things must be wary of making laws for hereafter; for there are few things that are expedient, but may sometime or other be lawful; therefore, what is expedient now to do, beware how you make it a standing law to bind men to it. Nay, in Civil things, there is no law of the Land in an extraordinary case: but if they make it an ordinary rule, a standing law it will be inconvenient. So, in spiritual things, about six score years ago, in the reformation, it was a great thing to come out so far as they did: but the Surplice, and the Cross, and kneeling, at the Sacrament stayed still; and the States men did well, it was good that they did so much; because they then could not have them all off, meaning in the next age when things were settled to remove them: but they made a law, and it was a point of good policy; yet when that law was made, there arose another King that knew not Joseph; another Generation came, and made the Surplice, and the Cross, the ruin of good people, to drive them to New-England, and to imprison them. Therefore it is good to be wary in making of standing laws.  

5. To beware how they impose things on the consciences of the Saints  Fiftly, Magistrates, & Churches must be wary how they impose these things upon the consciences of men as necessary things, they may decide them to be expedient, and so persuade them to obey: but if they come to impose them as necessary; as that the Surplice signifies innocency, and the Cross mortification; when they impose them Jure Divino it is not right.  

6. Not to use rigour in determining.  Lastly, beware of severity, and rigour in determining those things that God hath not determined; for in those things a poor Saint, though they determine them, yet if he have no measure of light he cannot in conscience do it, but he is condemned by his conscience. And if he use all his light, and reverence the Magistrate, and use all the Ordinances of God, yet in some cases God gives him not light to do it: Now to go with fire, and faggot, with banishment, and imprisonment, as they did under Episcopacy, there was more rigour used for not wearing the Surplice, than if a Minister had been drunk twenty times in a year; they imposed these things with severity; yet come to them, and ask what good was in them? the Bishops would say, they were but indifferent things, and yet they would punish the want of them more than the breach of the Commandments of God: therefore beware of that. So to that objection, that this would breed confusion if every man should determine them, you have four answers.  
I will add one more, and I shall go no farther at this time; and that is, if you will avoid confusion herein, and follow this truth. You know I have showed you certain rules by which you should go to avoid confusion, and they are as Land marks, or as booyes in the water to guide you. As for instance, here is a thing that God hath not determined, then cast about; Is it decent, is it convenient, is it expedient, doth it do others or my self good? Or will it trouble my conscience, and make Religion evil spoken of? Cast about by these rules, and every one that hath tried them shall walk safely without danger: Therefore make use of those rules.  
But it may be, you will say, those rules will not reach every case, therefore I shall be at a stand.  
Therefore to them I will add three or four more, and so conclude at this time. You have had four already; Expediency that is one measure, than decency, and conveniency, than commendableness, or laudableness, lastly, orderliness.  

5. Rule. Examples of the old Saints.  And if those rules will not fit, look on the examples of the old Saints in the book of God; and putting the case alike, (or else it is a dangerous rule, you are not in all things to follow the example of Christ himself, he did many things that are not for your example, though we may not make an absolute rule of every example, yet they may be good patterns when the case is alike) if we cannot judge whether this be expedient, do as the Saints of old did. As for instance, Paul in Act. 20. when he was taking his leave of his friends he bowed his knees, and prayed on the place, and called on the Lord as they parted; I think not that this is an absolute rule, that the Saints in all places are tied to; that they sin without they pray when they part: but if you have time, and other circumstances, than it is commendable, and safe to follow his example. So to gather money for the maintenance of the poor of the Church, it is a necessary duty that God requires: but when to do it, or how, put the case the same, according as you have opportunity you should do well to do it on the Firstday of the week: but it is not an absolute rule. So, if a stranger that is a Christian come to travel through the country Paul bids, bring them on their way: I think not that a man absolutely sins if he do not bring a stranger on his way: but put the case alike, and it is safe, and commendable to follow the Saints, and so in a hundred things. And this will help you out when you have no other light.  

6. To look to the custom of the Saints and Churches.  Secondly, let me add to this a strange rule (you will think it so, if I cannot make it out) that is this, you must take notice of the customs of the Saints, and of the Churches of God: If you cannot find by example and judge what is convenient, and expedient, and honourable, in the old Saints; go to the custom of the Churches, and the Saints that now are, look what is the practice of the generation of the Saints; and when there is no other light, that will help you.  
Custom, in civil things, it is the strongest law of England, and in moral things it is strong; God saith a blackmore may be washed white, sooner than they that are accustomed to do evil will leave it: But in this, in spiritual things, 
Custom the weakest rule in spiritual things.  custom is the weakest rule, the customs of the Churches, and of the Saints is the dimmest light: yet in many cases we leave you to the customs of the Churches, when there is no other light to go forward with; and a Saint, he may guide, and steer his course well by it. Therefore you shall see in Psal. 73. David reasons the case, why am I whipped every morning? I have washed my hands in vain, and it is in vain to be a Saint. He corrects himself, if I should say so, besides my own foolishness, I should condemn the Generation of the Saints, God deals so with them. So I remember a word between a Minister and a Gentleman, the Minister disputing with the Gentleman, 
Of being covered, or uncovered in hearing.  whether he might put on his Hat in the Sermon time; the Minister holding strongly that he ought not, the other holding that he might, so when the Gentleman could not answer the Minister, saith he, Sir I will not dispute with you: but I am very loath to do that, by doing whereof I must of necessity condemn the Generation of the faithful, I will not stand against your arguments: but I will not say, it is a sin for a man to put on his Hat, because I should condemn the Generation of Saints, and godly people in England. Though we see no command, nor know nothing offensive, yet let us beware how we do that by our own practice, that will condemn the Saints. So in this case, the saying holds, that when a man is at Rome, let him do as they do at Rome, that is, in things that are not determined, when we have no other light, let us go according to the custom of the Churches. In some Churches they use not to put on their Hats, but to be bare in hearing the Word; while I am there I will even do so; when I come there I will not put it on. God hath not determined it, and there it is the custom of the Saints, here to be singular is naught. The Saints should be singular from wicked people, and from good people in evil things, but in things that God hath not determined, we should not be singular from them.  
As to instance, in one case, in singing of Psalms among us, that troubles many of you. 
Of singing Psalms.  We know that God hath commanded us to sing Psalms, and Hymns, and spiritual Songs; we all agree in that, that is plain in the Word: But he shows not there whether they ought to be songs of our own composing, or the Psalms of David; or in what tune we should sing, in this, or that tune; or whether we should sing one, or two, or three, or more, this is not determined. Moreover I know not which is more expedient, that twenty, or forty sing, or one alone. What shall I do in this case? Look on the custom of the Churches of God, that hath been practised by the Saints for time out of mind, and when God hath not determined it, and they have done so, therefore I will go along with them, if it have been a general custom in the Church we ought not rashly to reject it. I tell you for my own part, when I observe any custom in any Church, any thing that is laudable, and comely, that God hath not determined, there is a kind of honour, and reverence that strikes my heart, though God do not command it, or forbidden it, yet being the custom among the Saints, it works a reverence in my heart; therefore he rein make use of this when all other lights are out.  
Neither do I say this alone; doth not the Scripture say the same? 
Of long hair.  1 Cor. 11. there was a great dispute concerning long hair, and short hair; whether women should cut their hair, & men should wear long hair, see how the Apostle resolves the case verse 14. Doth not even nature itself teach you, that if a man have long hair it is a shame unto him. Why, how doth nature teach it? The word generally is taken for nature: but divers godly wise men conceive that by nature is meant the custom of the country that they lived in; doth not nature teach you? that is, is it not contrary to the general custom of the country, (much more of the Saints) for a man to wear his haire ●●e a woman: But if a woman have long hair it is a glory; for it is given her for a covering. But if any man seem to be contentious, we have no such custom, neither the Churches of God. Whether you relate this custom to the beginning of the ver. If any be contetious we have no such custom; we do not strive and contend, or if you relate it to the other, if any man strive about long hair; we & the Churches of God do not walk so, they do not wear long hair: but which way soever you take it; therefore men should wear short hair to avoid contention. 
Of preaching.   
So in Acts 16. when Paul and the women met together by the waterside, verse. 13 it is said they came to a River's side, where prayer was wont to be MADE; and there they sat down, and preached, and prayed: he doth not say it was supperstition to come on a green place by a River: but it was a custom, and Paul goes thither, and teacheth them, and opens the Word to them. So that in those things that are not determined, custom is a great help to men in many things.  
Thirdly, I add a third rule, and that is, right reason, 
Right reason.  natural reason, or right reason. Think not evil of these that I name custom, and reason; 
Reason of three sorts.  because they are taken in a bad sense sometimes. But to understand this, there is three sorts of reason usual in Scripture.  
Spiritual reason Rom. 12. the Apostle bids us give our bodies, and souls to the Lord, a reasonable sacrifice; 
1. spiritual.  that is, in a spiritual way of argumentation, it is fit that I should give my self to Christ; that I mean not here.  
There is corrupt, carnal reason, 
2. corrupt  this leads us out of the way, this is never good.  
Thirdly, there is common reason, 
3. common natural reason.  right natural reason in us, which many of the duties of the New-Testament are grounded on. If you say; what is that? It is a light in the soul, that is a Relic of that light that was in Adam. When God made Adam, 
Right reason what.  and all other creatures, he made all good, there were good things, and every thing in a good order; and he made Adam like himself, God looked, and he saw everything that it was good: God put a light in him to judge of the Sun, Moon, and Stairs; Adam had this light in a sort, to judge of Heaven, and Earth, and he saw that all was good. When Adam fell, he lost a great deal of this light, and there came darkness, and confusion; Yet the light is not grown so dim, as the other faculties are grown lose: for all carnal men (excepting none) they have light to judge beyond their power to practise, that is the reason the Heathen said, I see good, and better things, but do the worst. So the carnallest man in the world hath some light to judge good, and evil, more than he hath strength to do; whence is this? It is a stamp of that light, that in Adam was complete at the first. Now this right reason, it often helps the Saints when they have no other light; As in 2 Cor. 14.23. The Apostle reproves them for speaking with strange tongues in the Church, that the people understood not; what argument doth he use? saith he if an Idiot come in, and hear you babble together, will he not say you are mad? that is, take a man that hath the least spark of reason, of natural light, and when he sees that you go out of the order of the creation, he will think you are beside yourselves. Take a simple man bring him to Smithfeild, & let him see a goodly horse, and though he never read in books to know the properties of a horse, nor to hear him described, yet he can say, this is a handsome horse; whence is this? he hath the same spark of light, that was complete in Adam. Take a woman that hath a painted face, and naked breasts, and take another that goes handsomely, and attires herself modestly, and put it to an Idiot, and let him judge which is the handsomest, by the spark of right reason in him. Therefore in 1 Cor. 11. saith the Apstole, if the woman be not covered, let her be shorn. Is it COMELY, judge ye? that is, in the eye of reason; we know by the light that we have from Adam, that it is an unseemly thing. And so in many other cases: but I can not stand upon them; this will help you out when nothing else will.  
But to conclude all, you have had expediency, and decency, and commendablnesse, and orderliness, and now the example of the Saints, the custom of the Churches, and right reason, 
The law of nature.  and now lastly, the Law of nature, observe that; The Law of nature what is that? There is in our nature that law that God once wrote in our hearts, and some relics of that old edition; And that which we have by grace, is but a new edition, and many times in a new Print the old copy doth help: so, many times we read the will of God by the old copy; by the law of nature. This is the ground, there is no institution, or command, unless it be extraordinary, that is contrary to the natural command of God written in the heart; I say unless it be extraordinary: 
God's ordinary commands agree with the law of nature.  as for Abraham to offer Isaac. Therefore if I find any thing that I suppose to be an institution, that is contrary to the law of nature, I may conclude that it is not the will of God. As for instance, in two laws of nature.  

1. Every man by the law of nature to love himself.  First, it is the law of nature, every man is to love himself, though not more than Christ, or more than his neighbour, yet it is a good law that God hath made that he shall love his neighbour as himself: therefore it is the law of nature, for a man to love himself. And modesty also is a law of nature; Therefore Sem, 
2. Modesty a law of nature.  and Japhet when their father was naked, out of modesty as well as honour, they went backward and covered him. Now, if there come a case that God hath not absolutely determined, (as he hath not determined any thing point blank against the law of nature; for it is but another edition in a larger character) if it be a case that we know not how to do; judge by this law. As suppose in baptism; that we conclude it to be an Ordinance of God, to use water to a holy end: But how we shall baptise, whether by sprinkling, or going into a River (because it is probable some of them did) if we have no other light go to the law of nature; for either men, and women must go in naked, or clothed, if they go naked, it is point blank against the law of modesty, and so against the law of nature: and if they go in clothed if no house be near, we know by experience, and reason that it is enough to murder many a man, so he shall destroy himself, therefore I conclude that God will not have me go that way.  
But if it be the will of God, notwithstanding the inconveniency, we should do it.  
I reason thus against you, we know by reason, and experience that this may destroy a man's life, & it is immodest; therefore I conclude it is not the will of God, it is not sure, and safe to walk by it. Put these rules together, and you see in all cases that God hath not determined, you have a sure light to go by. There are other motives, but I must leave them till the next time.   

THE RIGHT WAY TO PEACE.  1 CORINTHIANS 10.23. 
All things are lawful for me, but all things are not exepdient, etc.  
WE are come to the third Doctrine, which for brevity's sake, I brought in as the Use, and Application of the two former. That seeing many things are lawful to the Saints under the New-Testament, that were not to the Saints under the old; and seeing that of those many things that are now lawful there are but a few that are expedient. Therefore the Saints would be exhorted, in their walking not only to eye that which is lawful, but also that which is expedient.  
The last day I propounded one motive, which yet I have not finished, it was this; That this is the readiest way to end the controversies, and to settle peace among the Saints. I shall not repeat what was then delivered: but proceed in this Use (because it is the chief of all) to answer an objection, or two.  
The first is this, you will say Sir, you pretend to seek peace by this; is this the way to peace? me thinks you seem to cross all people in your discourse, you speak against Anabaptists, and Independents, and Presbyterians: and is this the way to peace.  
Beloved, to that briefly, I answer in general, it is the way to peace, 
Motive 1. The right way to peace.  the right way. How? Thus, in all fall out between man, and man in civil things; what is the way to peace, and reconciliation? The ordinary way is to divide stakes, to abate every one a little, every one to come to condescend each to other, that is the way to peace. We should do with our brethren, just as God doth with us, or we with him, when we are fallen out; you know that sin is enmity against God; how comes there to be peace, & reconciliation? you know the way is, God comes, and meets us, and we are to meet him; 
Every one to condescend a little.  as it is in Amos, Prepare to meet thy God O Israel. We meet the Lord, and he meets us (as we see in the parable of the Prodigal and his father) and so there is peace, So there will never be peace among the Saints, as long as every one stands upon his points, and will not abate an ace: but he will go his way, and do what he list. The Apostles rule Rom. 12 is, brethren saith he, condescend to them of low degree: There is the way; Be of the same mind one with another: verse 16. That is, away with jars, and dissensions, I beseech you be of the same mind in the Lord. If we were of the same mind we should soon be at peace. Every one loves those that are of his mind: but which is the way? The way is, mind not high things, go not so high as to mind high things, and care not whether your brethren be edified, or whether they stumble: but condescend to them that are low; come down a little, every one abate a little, this is the way to peace. And so in Act. 15. when there was dissension about circumcision, it is notably worth your observation; when they were come to the Saints at Jerusalem, and the Apostles were about the controversy; they answer not punctually, they do not blame the Gentiles, or the Jews; but they divide stakes, and desire that the Jews would not force circumsion upon the Gentiles, and they desire that the Gentiles would not stand on things strangled, and blood, those things of all others did give most offence to the Jews: for it was notorious infamous for them to do so; therefore they should condescend to them so far, and the other should condescend to them again, and so there was like to be peace, and the Churches had joy; the honest humble hearted were glad. So, till people are willing to come down, and condescend to their brethren there will never be peace.  
Neither do not conceive that it is not possible in things spiritual, as well as civil; It is not impossible, there is a way in spiritual things also: The Lord hath promised one heart, and one way; it is not impossible for us to be as one man, to go in one way. Thus in general to answer the objection.  
But in particular; you say, you cross Independents, and Presbyterians; and is this the way to make peace?  
Hear me with patience; 
Hurtful. principle among Independents.  Concerning Independents as you call them, (though they will not own the name, but you fasten it on them) I must speak this, that concerning their practice, and that that they do ordinarily; I cannot condemn them, neither do I know any godly, judicious Presbyterian, that will be against most of their tenets: But know concerning those that you call Independents, that they have divers principles that are destructive: among the rest, I warn you of one principle that will be wholly destructive to your own peace, and the peace of others, (though you see it not) The fancying, and conceiting of a curious piece of discipline in the New-Testament, in every tittle as it was in the old. It will necessarily, & infallibly follow, that any man that holds that must come to this, that we must have signs, and miracles, and Apostles again. Experience shows that when men stand upon that, and cannot make it out, they conclude that there must be Apostles, and miracles, as of old; because they conceit that there must be a more curious piece in the new than in the Old-Testament, and they are not able to find it; As one that puzzeled himself, and doted on such a thing, he cast his bible aside, and said we must of necessity have miracles, and Apostles, as they had before. Therefore though for the generality your practice be good, yet labour to get out of that principle, or else remember it will be your ruin, and the ruin of all your Churches.  
But than you say, you herein cross Presbyterians, too.  

Presbyterians judgement.  In a word, let me tell you, that those that are now called Presbyterians, that are pious, and godly, and precious men: as many of them as I knew under Episcopacy were of this mind; they either held that there was no external way of government at all, or else they held that there is a latitude that we are not so absolutely, and punctually tied in every thing: And if half a score years ago there was such a latitude, it were a strange thing if these Presbyterians, should go now to frame such a curious piece in every point. So I say, if those that are called Presbyterians agreed with themselves, and their own principles, & what they were ten years since, they agree with this Doctrine, and therefore there is no cause of offence to them.  
But I have not yet done; 
No reason of strife between Presbyterians and Independents.  because I am willing that there should be peace; let me come a little home to particulars. And I will show you this, that there is no true reason in the world (but that the devil bewitcheth men) why there should be any contention, and strife, between Presbyterians, (I mean godly, religious people) and those that you call Independents. There is no true reason at all why there should be this contention, and I will demonstrate it four ways.  

1. Because there are godly on both sides.  The first is this; because they are on both sides godly, precious men. I do not say that all are on either side, but the generality of them. And you know Abraham, and Lot, when there was like to be a falling out about a greater thing, a matter of Land, saith Abraham, let there be no strife between thee and me, for we are brethren; If thou wilt take the one hand I will take the other. So these are godly men, as I acknowledge both sides to be; why should people be ready to nourish strife, and contention between them.  

2. The business of difference is small.  But the second reason that there should be no strife and contention between them, is because the business, the things that they differ in are very small, it is a very small inconsiderable thing. I speak not of those (as Paul saith of oppositions of science falsely so called; So I speak not) or Presbytery falsely so called; that is, Episcopal men, that I know no rule they go by: but of godly men that out of judgement, and conscience hold Presbytery. As a reverend godly man, writing of Presbytery, the case between us, and our brethren, saith he, it is not the rending of the garment, it is but the ruffling of the fringe. It is so far from being a fundamental difference, that it is scarce a material difference, nay, it is not in the form; we agree both in the same form of government. We (saith he) agree in this that there shall be such a government, and what this government shall be; only here is the difference, whose it shall be to whom it shall belong; nor so much in that, as where it shall be; whether in a Church, or in a Congregation of Ministers belonging to divers Churches. And so being but the ruffling of the fringe, what mad men are we to set the Kingdom on fire, and make our lives burdensome, and draw new, and heavier miseries on ourselves now, than ever we felt by our very enemies? Therefore being between brethren, and for a thing so small, why should there be strife among us?  

3. It is about that that is never like to be.  Well, thirdly, (which to me is the main, the chief) that this difference, which is between brethren; and about that that never was, and it is a hundred to one that it is a thing that never will be; we strive about a thing that is a great way off, it is a hundred to one if any of us ever come to the practice of that we strive for. We all agree there shall be a company of Saints, a company of visible Believers; and that there shall be power in the Church to order, and govern things; that the Church shall determine, as it did in Jerusalem. Let us go so far, let us have Churches reform, and set the power in them, and let them rule, & then if there be occasion for people to appeal, God will either open men's eyes, or else in expediency (as I shall show by and by) they shall be directed: But we strive (as I told you,) as if you and I should strive who should enter into the gates of Venice first, and we know not whether either of us shall come there. We strive about to morrow; we have present miseries enough, we need not strive about things that are to come ten years hence; and it may be will never come. We are fools: are we sure that the Kingdom will stand? or that we shall have our lives? and yet we go and strive about a nick, that is, the farthest of all things. Whereas, as for outward things sufficient for the day is the grief thereof. Go on in love, and when it comes to that we shall see more light. This is the greatest indiscretion in England, to strive about a thing that is never like to come to pass.  

4. Because neither side can prove what they would have.  Fourthly, and lastly, there should be no strife, because as the Presbyterial godly men they cannot, nor will prove such a thing to be an absolute rule for all the Churches, and for all Saints. Say there were such a rule in Acts 15. Doth it follow that it is a rule for all Churches, and for all Saints? Why do we not also sell our lands, and give to our brethren? Let them but show me a ground why that example should be made an absolute rule. Therefore as a man cannot show, nor never will, an absolute rule to bind all the Saints through the world, to do so. So, on the other side, the Independents cannot prove but it may be expedient in divers cases: therefore the one seems to act necessarily; the other probably, to be expedient by right reason, and the law of nature. If a Church cannot agree among themselves; and what cause of strife is there in this?  
Suppose one should say to me, come out of that house, or else you will be destroyed, the house will fall upon you; I believe not that there is a necessity but I think it is expedient, because the house is old; he thinks it is of necessity, and I think it expedient; is there any cause of strife in this? So put these together and see how we are deluded by the Devil, and our own hearts, to make strife about a thing that may never be; Therefore, there is no reason for it.  
But that I may satisfy you a little more, you will say; what, is there no more difference between Presbyterians, and Independents? I have heard that there is more difference between them, than between the Cavaleirs, and the other party; that they are ready to cut one another's throats. If there be no more between them; how comes this contention among them.  
I think, of all the contentions that ever were among the Saints from Christ's time till now, there was never such a mystery in any contention as there is in this. And (but that I would not take up so much time) I could go near to open this mystery; how the devil and our own hearts, have got the strangest mystery to set the Saints together by the ears, that ever was: but I cannot stay upon that.  
But if you ask me how it comes to pass? You know a little spark will bring a great flame; a little contention is as the letting out of waters. It is no wonder, it is the nature of contention to multiply, as it is the nature of fire to grow bigger; it comes from the devil, and our own hearts.  

The present contentions from.  If you ask me how it comes from men?  
I say, it comes from five sorts of people, and it may be you, and I, and the most of us, have a hand in blowing this fire: the Lord show it to us all, that we may labour to be peace makers, and so be blessed.  

Weak Christians  The first sort of people are weak, carnal Christians, there may be those that are called Independents, that are carnal. I mean not carnal as though they had no grace: but in the Apostles sense, 1 Cor 3. Are ye not carnal? that is, those that have but a little grace, and have a great deal of rashness, and peevishness and giddiness, and pettishness, and censoriousness. They are people that have a great deal of zeal many of them: but it is without knowledge; without wisdom to manage it. They see part of the will of God, and of the truth of God, but not all (as the Sun shines on one part of the earth, and the other is dark) and in that part they see the substance, but eye not the circumstance: they care not if all the world be against them, or whom they edify, or whom they destroy, if they have the command of Christ they will do it. And these people though they be godly, as a godly man saith of them, there is a new light coming into their souls: but they have not grace to manage it, and so they go headlong; It is a good light: but they have not grace to manage it, and that light by reason of their corruptions, and temptations kindles contention in the Churches.  

They must be sharply reproved.  Therefore if we would have peace (which is our great desire) we must admonish, and rebuke them sharply; they are full of censoriousness, and pettishness, and have many harsh, and unseemly words. These must be reproved, and there must be a course taken to bind up their spirits, or else it will be hard to have peace.  
Then secondly, there is another generation of people, that exceedingly blow up the fire, 
Carnal Presbyterians.  that are contrary to those, that is, a generation of carnal men, that have nothing of God in them; that usurp to themselves commonly the name of Presbytery, they would be called (though falsely) Presbyterians. Though Presbytery be an honourable word, and it is an honourable thing, and they be honourable men that hold it, and godly men. But many that would be called Presbyterians, taking a good name, & misapplying it to themselves, they are wolves in sheep's clothing; they talk of reforming the Church, and yet they would set the Saints as so many Tigers together by the ears. I mean not by these, any godly men: But you may know them if you take notice of their persons; usually they are the Prelatical men; such as were surrogates to Bishops before, double beneficed men, rich Parsons, prebend's, and Canons; These men that know not the power of godliness, whose hearts were at Oxford, and they would have been there too: but that they see more hope of preferment here; there are none that talk so much of Presbytery as they; and in these hoods, and veils they study to devour the people of God; beware of them.  
But you will say; why, may not a double beneficed man, and a surrogate be a godly man?  
He may be, 
Their principles  and be truly converted, I condemn not all, but it is very rare. Therefore go farther, and you shall see the same principles in them that was in the Bishops, pride, and cruelty, and rage, against the Saints, and fire, and faggot about the surplice, and kneeling &c. worse than was in the Bishops; they have the same principles, and breath out threaten against the Saints, fire, and banishment, and yet they croak of reformation; they are wolves in sheep's clothing.  
So, 
Their ends  if you look on their ends, they are the same, they were rich men then, and so they are now; they are covetous, and greedy, and sensual, and proud, gripping for live, and means, and wealth; they chop, and change live, and use devises to get more means still; they are the same men still: And yet these own the name of Presbytery, and every one that is against them, is against Presbytery; (There is the mystery of iniquity) and shortly, if these get their wills, 
The devil changeth names with persons and things.  every godly man in England shall be accounted, either to be an Independent, or an Annabaptist, or an Antinomian; or some other scandalous note, that do not approve of their courses. And as they say, every man shall be a Round-head that is rich, that hath somewhat to lose among the Cavaliers; So these men having a mind to faction, meaning to rule the world, and to enjoy the sweet, and the fat of it, they put foul names upon the Saints. And so, many godly men that preach against Antinomians, and Anabaptists, they must be accounted Antinomians, or Anabaptists; And this is ordinary among these men: therefore wonder not at this, for be sure of it, that always there will be some to persecute the people of God, and put foul names upon them to cover the business. And observe from the beginning of the preaching of the Gospel, carnal people have taken good names to themselves, & throw ill names upon godly people. So you shall see in Popery; what were they? Catholics, a good word: and what were true Christians? Lollards; Heretics, and Shismaticks. And so in King james his time; what were the good fellows? Orthodox men; and what were the Saints? Puritans; So now, what are the sides in the Armies? the one are Cavaliers, a word of honour, and Knighthood; and what are the other? Roundheads. So Episcopacy, it is a good word, and a thing that God in Scripture commends: but by degrees carnal men they stole the name, Episcopacy, and Bishops, and under that they persecuted the Saints. So the Saints have the worst end of the staff still, the worst names. As for these men, there is nothing to be done, but to discover them, and to pray for them that the Lord would open their eyes; I mean not any godly man, Independent, or Presbyterian; and therefore if thou be offended at this, thou showest thyself to be a man that fearest not God.  
The third sort are Malignants, a lower sort of people, 
3. Malignants.  that are ill affected to the Parliament, and so out of a design, that they see the Parliaments party, the godly Presbyterians, or Independents, they have born the brunt, as they know; and if we could take away the godly party of them (say they) we should do well enough; the rest would run to the King, and do I know not what: And what course take these? They come to the Independents, and present Presbytery to them, and say it is worse than Episcopacy, and it is of Rome, and use obominable bitter words; and so fill poor souls, especially the weak, with such conceits, as if Rome itself, and the Pope himself were coming to rule all.  
Then for the other side (though they care neither for Presbytery, nor Independency: but are down right Atheists) they go to the Presbyterians, and they say that the Independents are destructive to the Commonwealth, that they have strange principles; that they will not fight in the wars, because they may not have their liberty, they leave all to us, and they will be at no loss; and if that party were rooted out, we should be stronger say they; and so they make them as hideous as they can. Though it be untrue: for it is well known that they ran not away, but fought as courageously as any: but they represent them so; and when they have brought them both together by the ears, than they laugh in their sleeves.  
You will say, there are some you know that are great Independents, and they are wondrously vexed because they have not their design.  
But let me tell you, they grieve, and mourn bitterly, not because they could not set up Independency: but this is their greatest grief, that the devil drives such a design, and giddy people do not take notice that by the divisions among us, the Malignant party drives on, and the Parliaments party will be in danger to be broken: you see the Armies have been scattered, and ready to go together by the ears by this means. Brethren, beware of these; say to them as he did Exod. 2 You will come and kill me as you did the Egyptian yesterday; take them up sharply and send them going, you are firebrands of hell to set us together by the ears.  

4. The godly moderate party.  Fourthly, there are another sort of people, that is, the godly party, that you call the moderate party on both sides, those that are godly men: and there is flesh, and spirit in these also, and they have a hand in it. As for the Independents, those that are moderate, they harken too much to the heady people, I spoke of before, and are provoked: So, on the other side, the godly men of the Presbytery, they adhere too much to those wolves, in sheep's apparel, and the cruelty that they threaten against the Saints, they connive at it too much; Hence the wonder is how so many that were moderate in the Bishop's time, would now be ready to become persecutors of others. Wonder not, the reason is this, not because they are not godly, and gracious men: but because there is some corruption in them, and they are drawn by carnal company that have not the fear of God, and have not grace, and strength enough to resist; Therefore if we will have peace on both sides, we must reprove those people, and not talk as others talk, and do as others do. Those that you call Independents must not hearken to people that talk without reason, in respect of their brethren. And those that are godly of the Presbytery must reprove those men that are full of fire, and faggot, 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 itself; and it is dishonourable that we should have divisions, and stirs among us: Thus the blind multitude cry; whereas it is better to have division, than an evil uniformity. 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 Jews, and Gentiles, and they were always wrangling about blood, and about the Law, and Geneallogies; yet they were the Churches of God, & dear to the Lord. So I say, every little difference, and descent makes not a new religion; No, opinions are profitable (in a sort) in the Churches, that some should descent 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 ruffling 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 find ourselves guilty, to endeavour to reform, and to follow the things that concern our peace, that however our enemies will not receive terms of peace, yet we may be at peace among our selves, which the Lord grant.   

The way to peace in a man's self.  1 CORINTHIANS 10.23. 
All things are lawful 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 lawful, 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 sink into your hearts, to wit, that you would not make laws to yourselves 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 careful, and vigilant, and wise, to take notice in all things what is expedient, and to do the same; and to press it on you, we proposed one Motive to you, which was the main drift of all the discourse we intent 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 repeat 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 ears, I fear 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 certain 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 man's 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 sinful, or neglecting things simply commanded but from some disorderly doing of lawful things: and that is two ways.  

1. Doing lawful things with common hearts.  Either that you do lawful things; as eating, and drinking, and sleeping, (and divers other things) with common hearts, and eye not God in the doing of them; you do them in a carnal fashion, without holiness: 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 soul when you are sleeping: therefore your sleep, and your meat, and such like things, they produce a world of guilt, and trouble, you do them with common hearts, as the Pharisees said, the Disciples eat with common hands.  

2. Doing lawful things inexpediently.  Or else secondly, it is from doing lawful things inexpediently, you eye not what is expedient. Meat, and drink, and sleep, and talking, and walking, and , and recreations, they are lawful: but in all these you look not what is expedient. And I mean not only (Beloved) those civil things that I named to you, but also in religious things, wherein God hath not determined: you make laws to yourselves, and then you fail in keeping of those laws, as usually when God sees men make laws to themselves, let them keep them themselves if they will; it is just with God, not to give power to keep laws that are not of his own making; 
God will not give strength to keep laws that he hath not made.  God will not help you: you make laws 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 always, to be earnest in prayer, to read the word, to teach our children, to help our neighbours, to do 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 days 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.  than there is nothing but guilt, and horror, on your souls.  
As for instance, you make a law that you will pray twice before you go forth every morning; privately, and in your families, and it is a good course if things be according, because you are bound to pray always: but you make an absolute law, and there comes another business of greater weight, you have prayed once, and you are going to the other, and it may be your neighbour's house is on fire, or a poor man is in want; you go, and you cannot choose, but then there is gall, and guilt upon your souls, because you have neglected prayer. Whereas God hath not bound you to these things, but hath left you to do this, or that according as it may be most for the honour of God, & the everlasting advantage of your own souls. Hence if you observe, and look upon your own souls when you find yourselves in trouble, you shall ordinarily see the truth of this doctrine: Ask the question, whence is this trouble? why are your souls so sad? you shall find six times for one that the trouble, and guilt ariseth from these things, from making of laws, and we are not able to keep them; whereas if we would make an absolute law of nothing, but what God hath made, and do the rest in expediency, we might be able to let go that, and do this that is expedient, we should do abundance more good, and with peace of conscience.  

Christian's full of questions why  And hence it is, that weak Christians, (good people) are so full of questions, and cases, and trouble themselves, and Ministers endlessely. Why so? because many professors walk only by rule, by law; this is their religion, they will avoid that which is evil, and do that which is good: This is good, but this is not all; and seldom in my experience have I seen a spiritual heart, that is spiritual indeed, much troubled with those cases of conscience in outward things  

Spiritual Christians their carriage  The reason is this, because a spiritual Christian hath two eyes, the other hath but one: that is, when a spiritual Christian falls on an action, he asks first, is it lawful, or unlawful? he easily resolves that: but he goes farther, is it convenient? doth it tend to the glory of God? will any be better for it? will my own soul be the better? is it decent? And it is six to one but he finds it expedient, and he considers the lawfulness no farther, that is gone, and an inexpedient action to a spiritual man it is as abominable as an action altogether unlawful. Therefore we see Paul how resolutely he speaks of eating of flesh, The earth is the Lords and the fullness thereof; and make no conscience of what is before you, yet he saith if eating of flesh offend my brother; mark his high language, I will never eat flesh while the world standeth, rather than I will offend my brother; that is, I would soon answer the case of conscience, I will not trouble ministers, or myself about that. Weak Christians not minding this, they ask only, is it lawful? Is it lawful to wear long hair? is it lawful to play at tables? etc. They go no farther, and so there comes guilt upon their souls.  
I heard once (I speak it not with prejudice) of some godly women, that were godly persons, 
Baptism doubted of  they made great doubt of their baptism; and going by the rule that I told you before, making a curious piece in the New-Testament, and laying such stress upon every nick, that all was overthrown if that were wanting, they were baptised the first, and the second, and the third time, and still they feared there was a fault, that they could not sleep in their beds, for horror of conscience lest there should be a nick, or flaw in the least, in their baptism, and so were still studying a way to do it better. So it will be in all cases when men make laws where God hath not made them, there will trouble and guilt follow, in that they are not able to perform them.  
I speak it not to weaken, or innervate any of the people of God, in absolute commands: but where God hath left a latitude (as I have proved) let us take notice of it, and order all things for the glory of God, and the edification of ourselves, and others. And that is another motive.  
Briefly, 
Mot. 3. He that eyes not expediency cannot do much for God.  the third is this, to persuade you to this (for I fear many do not understand this, and you are hardly brought to it, because your hearts are contrary to the real principles of the Gospel, whereof this is one) as it is the way to end controversies among the brethren; and the way to keep peace within ourselves. So thirdly, unless you will receive this truth, and labour to understand it, if you go by the other way, taking every thing jure divino, to be an absolute rule to bind people in all the world, and then when you have put stress on them, and broken them, you conclude there is no Church, nor no believers: such a soul will never be able to do much for God, he will never be able to honour God much; he may please himself, as such do, and think that he is grown in grace, and hath outstripped others and he may trouble the Kingdom, and rend the Churches, and make debate among the Saints: but take this for certain, he shall never be able to honour God much, he shall do little in his generation. I mean (that I may come to particulars) he will neither be able to do much in winning of sinners, nor in strengthening of weak Saints: for in those two ways are the greatest opportunities we have of honouring God; If ye love me feed my lambs, saith Christ. He cannot do it; why so?  

1. They present religion to others as endless.  First, because such a man, or such a people that are set in such a way (as many are in these days, and many godly people) they present Religion to others always as an endless thing, as a thing that hath no end. And therefore when they persuade weak Christians to be religious, they look upon their religion as a bottomless pit; as Solomon saith, The lips of a whore is a deep pit. They think here is a religion indeed, if we close with this people we shall not know where to stay; the last month they were in one religion, and the last year in another; and so they seek a knot in a bulrush, they seek for curiosity where God hath not laid it, & therefore they are ever wandering. They persuade us to be of this Church, and of this religion, and we shall be safe, say carnal men; how earnest are they to have us be with them, and two months ago they were as earnest for another, and it may be two months hence they will be for another; and so they run from them. Therefore in 2 Tim. 4. when there was a great deal of stir among the Christians, about Genealogies, and old wives tales, and vain stories; Paul bids Timothy take heed of them. Why? because they were endless, that is, if a man go to them, they go from one fancy to another, he knows not where to find them. When Paul would clear himself from an ill report they had of him among the Corinthians 2 Cor. 1. he takes this for one argument, our conversation was in simplicitia, we walked in the light of the Sun before you, and he comes with another argument, our yea was yea, and our nay was nay; He brings this as an argument to regain their thoughts for religion: for it was not for his own honour sake that he carried himself stayedly among the Saints (which is lovely:) for weak Christians look on such men, and on religion as a weak swimmer looks on the stream of waters, saith he, I will go in the shallow, for if I go in the stream, I shall not know where to stay, I shall be carried down to the Sea. So, though men may think that this is growth in grace, to grow from one fancy to another in external things. As one that asked a woman, why she was not baptised again? saith he, you grow not in grace, as if he should say; there is no growing in grace without these outward things. As I remember (without disparaging the person, he is unknown to you) a man that was a member of a Church; and because he saw infants baptised, and himself was not, he broke off from them and said there was no Church, and all the stream did run for two months together on baptism, there was nothing talked of but that, and concluded, the Anabaptists and all were Antichristian, and there was no Church, nor any thing till we had Apostles again; as I told you, that any that hold that principle and follow it closely, and rationally, they will infalliably come to Apostles, and Miracles, and Signs from heaven. And reason shows it; for they will frame such a curious piece, like Moses, that shall be an absolute rule to bind every thing, and nothing shall be expedient, or inexpedient: but all cammanded, or forbidden, nuzzeling, and searching for this piece and cannot find it; they will give over, and say, let us have Apostles, etc. And so how shall they win poor sinners, when they see they whirl about? will they ever delight in your religion, when it is thus presented to them? Carnal people, though they cannot answer their objections, yet they will say, these people we know not where they stand, therefore we will not meddle with them: Such people as study crotchets and put such stress on them, they can do little good; whereas if they would walk by expediency, they would win people to the Lord. Therefore, suffer not thy heart to be above the word of God to master it, but put thy heart under the word of God, and let it square thee, try thy heart by the word of God; or else I know who will have the worst of it.  

2. They present religion as burdensome.  Another reason is, as they present religion as an endless thing; So as a wondrous burdensome thing, as an intolerable task to them. And our nature, flesh and blood is so averse to goodness, that it is loath to under go even the sweet yoke of Christ. In the second Psalm there is a prophecy of the people under Christ, Let us break their bands (say they) and cast away their cords from us. Which is only meant of the law of Jesus Christ, which is an easy yoke, and a light burden; now when people shall go, and add abundance to this, and make as many more laws, and more grievous than Christ hath made, and shall present such a mass to the people, no wonder that they start off and run from them: For present Christ as lovely, and amiable as you can, yet a carnal heart accounts it a burden, and runs away. That is the reason (to my knowledge) that in some country's people have laboured much, & done little good; Why? this was the greatest stumbling block, they made laws concerning hair; it must be of such a colour, the scarf, and the band, and the handkerchief upon it, & so cast dams upon people; they law such laws that they would not come near them, but railed against godliness, and some were ready to hang, & drown themselves, and from thence it comes, they make nicks & knacks where the scripture makes none. So that though all men do not so, yet generally carnal men conceive some such thing. I remember a story of a learned man, that there being a wild Gentleman of a great estate, set to him to train him up, and bring him under a little: the young man hated and abhorred him, and had as leiv be hanged as come near him: for he thought he should lose all his liberty: but the old Gentleman would walk, and the young man with him, and when the young man would bowl, he would bowl with him; and when he saw it was not such a task, as he thought it had been, he proved a godly zealous man; So this is a mighty hindrance of doing good to others, to make religion to seem ghastly, by little inventions, and knacks that men make that Christ hath not bound them to; a carnal heart will not come into such a prison.  

3. They present religion as ridiculous.  Thirdly, they can do little good to others, because they present religion to carnal men as a ridiculous thing to be laughed at. How so? I will tell you, carnal men however you conceive of them, they have oft a spirit of illumination, common knowledge, and right reason: and by common knowledge, and right reason, they may be able to judge farther than many Christians, what is the will of God, and what is not, in external things, though they be strangers from the power of those things. Therefore when you come to carnal men, and scatter such laws, and commands, and rules among them, though they be strangers from the power, yet they are able to judge as well as yourselves, whether they be the laws of God or no: for they have understanding, and reason, they have Scripture, and they have common illumination: therefore when people make such laws, (whereas they should respect what is expedient, and take the laws that Christ hath made) they expose themselves to be laughed at, they are so far from gaining of souls.  
But Fourthly, (because this is a great thing) for that reason we came into the world to win souls, 
4. By not eyeing what is expedient men deprive themselves of opportunities of doing good.  and to feed the lambs of Christ; therefore I shall show you farther that by so doing you deprive yourselves of abundance of opportunities to do good, that though they would never so feign do good as much as others, yet they are deprived of the opportunity to do, or receive good. My meaning is not, that any should do evil that good may come of it: neither do I mean that men should do lawful things, if they be in a doubting condition: but my meaning is, they should endeavour to remove all prejudices, and misconceits of things, whereby they lay blocks in their own way. As for instance, how many godly men in this land, godly, and holy, and of great gifts, & that desire to do good, and it may be out of a conceit, or rather (with reverence) out of conscience of the Pulpit, or the places we preach in, have hid their talents, and have laid down their work, and kept in their gifts, and become unprofitable. And how many hundred Christians are there that are godly, and holy people out of conscience of the calling of the Ministers, or the house that they meet in, have with the grief of their souls, and many a heavy heart, shut themselves in a hole, four or five women together, and lost the use of those blessed gifts. If they had studied whether it had been convenient, it had been worth the while to dispute: but God hath made no law for preaching in a pulpit, or in a pew, or in a house of stone, or not of stone: but making an absolute law that it must hold in all cases, they fall into these snares that are grievous.  
I speak not this that you should persecute such, for they are godly people, and it is a sign they have tender consciences. I mean not so; nor do I persuade them to do things without some knowledge, that they should not do it doubtingly: but I desire you to receive this truth, whereby the occasion of such scruples may be remooved. There be four things;  
The first thing is this, that clearly demonstrates that they cannot do much for God, 
5. If they do good it is by accident.  or the honour of God: because if they do any thing for God, for the winning of others, it is, as I may say, by chance, by accident: for it is a thing beside their intention. This is their religion; it is not to study how I may honour God, and bring in sinners: this scarcely comes in their thoughts, but what is truth, and what is false, what is lawful, and what is unlawful. Therefore divers that else are godly men, let them have a nick right, or wrong they never consider the Congregation, how they may do most good: but they think this is truth, and every truth must be preached in every place, at every time, to every people, this is their religion; they never look if it may do good. Whereas a Christian that makes no more laws than Christ hath made, and studies what is expedient, and would win souls, he must be wise, and watchful, and circumspect, and able to see what may conduce to edification. Therefore men in Scripture that were sent to win souls; they are called fishermen; the Apostles were: and fishermen must be cunning, it is not every bait, that will catch every fish, he must bait and wait, and be cunning, and wise. Saith Paul, I took you by guile; I had a way to win you, and insinuate into you: men must make it their study if they will win souls to the Lord, to look not only that they preach truth, but what truth, to what people, and what way they do it. Therefore Paul Gal. 2. when he came among people that were not able to receive the truth concerning justification, and concerning ceremonies, he preached to them of good repute; that is, choice Christians that were able to bear it, that they might communicate it to others, or else he should lose his labour, and run in vain. So in Act. 19 where there was great strife about the Temple of Diana, Paul when he came there, he knew that the people's hearts were set on their Temple, and the worshipping of their Idol, therefore he doth wisely to do their souls good, he might have said, I preach the truth; and down with the image of Diana; but when the business was done, bespoke not a word against Diana, and the Temple; he hated the image, and the Temple: but he went the wisest way to work to win them. That is another reason.  

6. They intent good only to few.  A sixth reason is this, these people cannot do good for the winning of others, and for the feeding of the poor lambs of Christ; why so? If they do any I told you it is by accident, it is beside their intention, or if they intent any, it is a few of their own mind and judgement, those that are in fellowship with them only, and the rest they look on them as unbelievers, though they be never so holy, and the Spirit of God have sealed to their souls; yet they are unbelievers, and are in an Antichristian estate, and have the mark of the Beast on them, and go from them as if they had the plague on them. I say, thou mayest do good to those people that are of thy own mind: thou canst never do good to others with such language under such notions; whereas others that walk according to the truth that I teach, they walk equally to all Saints, and as Paul saith, I became all things to all men, that I might win some. He labours to win sinners, to nourish the weak, if they have any thing of Christ he loves them, & if they have nothing he endeavours to work it. Whereas the other looks on them as Turks and Infidels, and can do them no good.  
But you will say, though we look so on them we would do them good if they would hearken to us.  
It may be so, and it is probable you would do them good: but I tell you you shall never be able to do it in that way; Why? because as Paul saith, 1 Cor. 8. Knowledge puffeth up, but love edifieth: If you love them not you can not edify them. If I did know a man that should teach me, and loved me nor, I cannot, I will not be edified. When good people that are sealed that they are the Lords, and that Christ is in them; when people shall come and call them Antichristians, and that they have the mark of the Beast on them, and that they are unbelievers; are they like to do them good? they are not, because love doth not intervene.  

7. They lead others to destruction.  Shall I add one word more, and end that? Lastly, they cannot win others, or do good to others; why so? (It is a foreword, I am death to speak it, but I know it is true) because they are so far from edifying, that those that go that way, according to that principle, they lead many silly souls to their own destruction; How? I will demonstrate it thus, the principle is this, that nick that is new, they lay such stress on it, that he that follows that is a believer, and a Saint, though he be stark naught; now there is no poor carnal man, there is no soul so wicked, and wretched but he would be willing to do something for himself, and when he finds so easy a way to Heaven, that it is but observing such an external thing, he will be of that way, though he be a whoremonger, an adulterer. As it is in Popery (though I compare not the persons, but there is the same principle in both) how comes their Church to be so great? they come to poor people that know not what to do for salvation, and they say, come, be of our Church and you shall be saved; take such a Religion on you, confess your sins to the Priest, and do this, and that, and then you shall be saved. It is the same principle; you place salvation, and heaven in external things, and most of your own making, and then poor souls that would go to heaven, and go the nearest way they could find, they come, and they will observe those external things: and than what is the end of it? After all this ado there will be a carnal profane heart, that was never changed, that Christ was never in. I have seen more than one that have been asked; what evidence have you that Christ is in you? I have walked in such a way this twenty, or two and twenty years, or so long, and I am come out from Antichrist. A man may do so, and be a damned creature when all is done; I have seen some (though I think there be scarce any Christians in the world besides that have done it) that have invented a world of tricks, and quirks out of the Scripture, and have made them absolute laws, and none must be held but they; and besides I have seen such boasting, and such blindness in spiritual things, that with charity a man may say there is not grace in such souls. Therefore poor carnal souls are gulled when such tricks are put on them; carnal hearts run there, and think to be safe, and crow over others: & in the end they prove carnal. This is not the way to win others, or do good to others. So you have three motives.  
The fourth Motive that should move you to hearken to this truth, 
Mot. 4. Without looking to expediency a man cannot be an excellent Christian.  to labour to understand it, and receive it, and to walk by it, for otherwise you will never be excellent Christians; remember that word: spiritual, excellent Christians never make such tricks: you shall always observe that the Eagle looks not after flies; I have never seen, and I have considered with myself, I have scarcely ever, if ever seen a spiritual Christian go that way; you shall observe in yourselves (if I be not deceived) that when your souls are in a spiritual temper, full of the love of God, and communion with Christ, and in a holy spiritual frame, you shall not find such a disposition in you to make such a glorious business of little external things, neither that God hath commanded, though we must not neglect that, much less those that God never commanded: So the excellency in Christianity, or the beauty of holiness. I would set it out (as a godly man in another case,) by the natural beauty of a man or a woman; What makes a man or a woman beautiful. It is not only the having of so many limbs; another man may have as many legs, and fingers, and toes as a beautiful man hath, and yet not be beautiful; but what is the beauty of a man? a sumety, or harmony and proportion, between the humours of the body with in, and the members without; as a man is not beautiful that hath a great head, and a little hand, that is no proportion; So a Christian that walks by the rule of lawfulness, and unlawfulness only, by what is lawful, and commanded, and what is forbidden, he will not be a beautiful Christian, that is but a limb of Christianity: but excellent Christianity ariseth from proportion between our actions, when an action is not only good, but it is done expediently, it is done decently, and orderly; As a Lute, or a pair of Virginals that have as many strings as they need, yet there may be no music: So there is no beauty in a Christian that saith, what is truth, and what is falsehood, and what is lawful, and what unlawful; But the beauty is when a man ordereth his ways, as that he doth things for the honour of God, and for the good of others, and of his own soul: this makes an excellent Christian, the other cannot be excellent Christians. The reasons, and grounds of it (that I may touch them briefly)  
Reason. 1 
An excellent Christian hath the mind of Christ.  The first is this, (I spoke a little before of it) because an excellent Saint, or a happy Saint, he hath the mind of Christ Jesus, we have the mind of Christ saith the Apostle; What is that? Thus, he hath the law, and will of God in the New-Testament written in his heart, there is just the same finger as was in penning this blessed book, with the same letters, and characters and the same order: thence it comes to pass, as we see among lambs, and sheep, put a lamb among a thousand he will go to his own dam: You are not able to give a reason, much less the poor creature: so the will of God is written in the heart of a Christian; one comes and tells him of a nick of outward sanctity; though he be not able to give an answer against it, yet there is a kind of sagacity in him, the law of God is written in his heart; and therefore he will not obey that: he knows not why, but he cannot touch it; So though a Christian have reason in most of his ways, yet the main principle that leads him is somewhat above that. Those Saints that have not their hearts touched with this landstone will be carried about to any nick, till they be undone.  

2. He is busied about high things.  Another ground is, because an excellent Saint is busy, and employed about higher things, and therefore he cannot find time to take up all his thoughts to study externals. As some people all their preaching, and praying, and discourse is about such things in externals. A Saint may look upon it, and talk respectively, but he is so taken up about knowing of Christ and his love, and bringing his soul into communion with him, and conformity to him, that he hath not while to do it. That a man may say, and say truly, that there are divers people that trade in external things; as Pharaoh, the people are idle; So it is a hundred to one but thou hast an idle soul within, that is left at random, thou knowest not what terms God and thy soul are in; And therefore you shall find in several places in Timothy, there was a stir about Genealogies, they might have said it is Scripture, and truth. Take heed of them saith Paul; How shall Timothy take heed of them? see the rule 1 Tim. 4.8. he calls him to other business, he takes him and puts him upon another work, Bodily exercise profiteth little; What shall he do then? exercise thyself to godliness. Why, this is godliness, might they say: No; it is a hundred to one saith Paul, but they are people that are remiss in godliness, that are taken up with fables. So in v. 12. Let no man despise thy youth: but be an example to the believers, in word, in conversation, in charity, in spirit, in faith, in purity. That is, in these spiritual things. So in chap. 6. 11. there was a great deal of stir about outward things; what must Timothy do? O man of God fly these things, and follow after righteousness, godliness, faith, love, patience, meekness. That is, take up thy soult, impoly it in spiritual things, and I warrant thee thou shalt not be so studious in making little knots, and knicks, and laws.  

3. He relisheth spiritual things.  Another thing why an excellent Christian cannot be so, is because the excellent Christian finds such sweetness, having tasted how good God is in his love, in his Son; there is such sweetness in spiritual things that you cannot feed them with such husks. Bring a spiritual 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 only of Churches, and Officers, and I know not what, and they are endless upon that, and Antichrist is Babylon, and this is Jerusalem, and Zion; a spiritual soul 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 ear of words. We can give no reason of our tasting, why a thing is sweet, or sour, 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 knows his voice.  
Another reason is this, that an excellent Saint he 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 ways, you shall find usually that they are bankrupts, 
The course of backsliders.  or backsliders, they have cracked 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 complains not of the want of them: but he saith, I will have none of them, away with them; the kernel of the soul is gone. So in Micah 6. those wicked people that did enjoy nothing of God in their souls, say they; How shall I come before the Lord? shall I bring a thousand rams, or ten thousand rivers of oil? shall I give the fruit of my body for the sin of my soul? O no; the Lord will none of them. So, when souls are broken, and bankrupt, generally those people for a while keep up a profession in external knacks. Therefore backsliders that run from God, and are ashamed to be profane, for a year or two, they take up an external Religion, and make endless knacks, and will be brave people, and by and by down goes that too. Usually when the devil draws people from God, he eats the kernel a year, 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 yourselves 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 do well so to do, and it may be there is more reason to look 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 fear 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 mercy of God, because they had honest hearts; and many times carnal men, Scipio, and Cato, and those suffered valiantly out of a natural 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 sorrowful? man suffers for his sins; And what follows? let us search and try our ways. Beloved this is the benefit of affliction, nor only to make us search our ways, and to reform what is amiss in that: But to make the wise to search their principles, their belief, 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 storm when the Seamen see it coming, they search the Ship, and see if there be any superfluous goods, and they cast it overboard. When the Constable comes if there be any stolen goods in the house, our with that; so if a storm be coming, consider; here is a nick that I have made will it hold? shall I burn for it? It will be fearful 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 ways, and your tenets against sufferings come, that you make no more laws 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 he hath not or abused liberty.  how much the Lord will be offended with you, and that justly, in case when you come to judgement 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 deal of liberty; he hath given us that honour as sons, he hath not bound us with little laws, 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 souls, and to further his glory, there will be a fearful reckoning.  
Let me tell you a word, that may seem 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 foregoing a thing absolutely commanded; As thus, God oft gives us an absolute command, and he sends another duty in that makes him suspend with the former (as I have showed) as a less duty is no duty when a greater comes in place: but when it is expedient completely, God never dispenseth with such an action, but it is a sin not to do it. As for instance, suppose you have a son that is at age; and you have an Apprentice and you bid him do so much work, & you go home to your house, and bid your son study to do that that may be for the honour of his father, but you tie him to nothing. And when you are from home the son meets with an opportunity that might have enriched his father's house for ever, if he had taken it, but he did it not, and the servant is negligent, and doth not do his work in your absence; When the father comes home, and the son 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 opportunity; but judge you, would you be more angry with the son, or with the servant, that neglected only a few trifling things. So you have opportunity 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 commanded, or forbidden. This is the reason if you compare Judas with 2 Pet. why there are such woes threatened against those that turn the grace of God into wantoness, they bring upon themselves swift damnation. Why so? God bestoweth grace and hath made them free, and redeemed them, and they turn all to wantonness, and looseness. 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 do not use to tie to any thing, he is a good servant, and hath wisdom to do himself good, and to advance the family, & you have a little young Apprentice, and you tie him to do 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 wisdom, I thought you would have given good example to the child, that you had been a man of wisdom, and would have been trusty when I was gone from home, and for you to be idle, and to let go such a market, and such customers; you would be a hundred fold more angry with him than with the other. Thus the Jews were children, and were tied to an ilet-hole, and to the snuff 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 find carnal 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 clearness, and glory, and you have more wisdom, and the offer of my Spirit, and yet you were drunken, and carnal professors, you had so many opportunities, and you let them go, and did me no honour; but lived as drones, and did go out as the snufe of a candle; I will pay you for all. The sum is, not to neglect any known commandment, but to make no more than God hath made, and to make out the rest in expediency; 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 sons, he hath given us a great deal of liberty, whereby we may serve him more to his glory, and with more honour to ourselves, if we abuse this, and walk carnally, and illfavouredly, 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 lawful for me, but all things are not expedient.  
WE are come to the last Doctrine that we observed from these words, namely,  
That a Christian in his walking should eye, not only what is lawful, 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 clear, or rather to fasten this upon you, that so I may finish the point at this time.  
But beloved, I see the devil seeks to hinder us, and to cast blocks in our way, therefore before I go forward, I must speak two or three words to clear a litt●● of the way; For we that are Ministers are compan● to Carpenters, in our building the house of God, and when a Carpenter goes home at night, and leaves his work, he finds rubbish in his way in the morning that must be removed; 
Stumbling blocks removed.  and so it is in our Ministry. Now for the removing of this, consider, and understand these three things, that so I may proceed.  
First, that whereas we have spent four, or five Lords days in opening this doctrine to you, aiming 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 man's 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 hitherto of any of these men's ways, I did not properly speak against any of their ways; but what I spoke was by way of illustration, 
The scope of the whole work.  only to illustrate, and clear the thing in hand; what is that? This, that I profess myself an open adversary, and enemy to, of any thing in the world; all my drift hath been to illustrate, and clear out, that Old-Testament principle, that is the root of all mischief almost. What is that? That principle in you whereby you will go, and make laws in external 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 design, and endeavour.  
There are two sorts of people among you; 
2. Sorts of people.  which do somewhat discourage, and hinder us in the work.  
The one is, divers that are wondrous 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 fear others are exceedingly taken: because I have occasion to mention all these sorts of people, therefore they are pleased, because every one hopes to get the other to his faction. As if he be a Presbyterian, it is nuts to him to hear any thing spoken against the Independents; and if he be an Independent, to hear the Presbyterians spoken against: so I fear you are pleased, because you are in faction; and every one is glad to have the Preacher side with his faction. This pleaseth corruption, but doth the soul no good.  
Others, on the other side are offended exceedingly at what hath been said, why so? 
2. Some offended because their party is spoken against.  because hearing any thing spoken of that patty they are of (whatsoever it is, by way of illustration, to clear, and follow, and hunt out this principle, they take it heinously; why so? because religion (I must tell you) is all in faction, among us; therefore though you yourselves acknowledge that there are some godly men that are Independents, and some godly men that are Presbyterians, yet it is so in faction, that if a Preacher rail against Presbytery he is an excellent Preacher, and on the other side, if he be bitter against Independents he is a rare man, and so you go along in faction, that no man living is able to do your souls good.  
I bewail it, and it will be your misery; you in this City, of all places in Christendom, (excepting none) are miserable people. Here is a populous place, and abundance of Preachers, and abundance of itching ears, and greasy hearts as the Psalmist saith, and you will not be tied by the Magistrates to your Parishes, and I desire not that, but you will not be tied by the Ministers, to suffer the word of exhortation, but you make a trade of wandering from Minister to Minister to try their ears, and as soon as you have heard a word that crosseth your corruption, and your fancy you are gone. As if a poor soldier should come with a wounded arm, or a broken leg, and desire a Chirurgeon to put on a plaster, and when he feels it smart, away he goes from that Chirurgeon to another, and so to a third, &. a fourth. So, you are miserable souls, without God's mercy like to perish for ever; you have hearts as fat as brawn, as fat as grease, as some translate it. What is that? Our work is upon your hearts, we are Gods hammers the word is called so by jeremiah: Now take a greasy thing and put it under a hammer, and it will slip on one side, and on another, and you can never strike it justly: So you, if there be any thing that crosses your humour; it is a hard saying, and away you go; and were it not for your own meserie it were no great loss. Therefore let me tell you, it is a principle that I am an enemy to wheresoever it is, and it is that I have been hunting out; and let every one take his share to open it, and labour to find it out for his good; I would begin with myself, and I profess before you, that there is no principle, that hath misled my soul, (to my grief) as this principle. Let me take my share, and you yours, and suffer not your hearts to be above the word of God, and to run wild when any thing comes to do you good, but suffer the word of exhortation for your good; That is one thing.  
Secondly, this is another thing, in all that I have said (and I have spoken much concerning this) I have not in all this, (woe to me if I should) sought to innervate, 
2. nothing commanded by God weekned.  or weaken any jot, or tittle, of any absolute command of God, concerning any good commanded, or any evil forbidden. Think not therefore (as I said before) here is a latitude, Paul hath broken down the hedge, and we may do what we list; No, in all things that God hath determined I have carried it so that I would not have the good omitted that he hath commanded, or the evil done that he hath forbidden. For I know what the Spirit faith in the close of the book of the Revelations, He that adds to this book, God shall add to him all the plagues that are written in this book, and he that puts to any thing, God shall put his name out of the book of life, and I know that he that breaks the least commandment, and teacheth men so to do shall be least in the Kingdom of heaven. Mat. 5. Therefore I have not in all this sought to weaken any one tittle, or thing absolutely determined.  

3. Not to abuse this doctrine to strife.  Thirdly, and lastly, the main aim of all was peace; therefore I would admonish you all of being like the Spider to draw poison out of the sweetest flowers. If we study to make peace, & thou pickest occasion of more war, to jangle, and wrangle more; woe to thee, for if Christ say Blessed are the peace makers; than Cursed are the peace breakers; Those that any way give just occasion to break the peace of God's people. And I am afraid notwithstanding all that hath been said, there are some among us, that I may say of them as David saith of some in his time, when I speak of peace they prepare for war; So, when we speak of peace, and use means to reconcile the Saints, they pick occasion of jangling, and wrangling. This is but to clear the way;  
So now, I proceed to that that remains which consists in two things.  
The one is to point out briefly some hindrances in the way of the Saints that must be remooved, or else we shall never walk according to this rule.  
Seconly, to show some few means (as we call them) external means that God hath directed me to, how to come to square our hearts, and lives, according to this rule.  
But before I come to that there are two objections in the way, which I shall answer briefly.  
The first is this, Object. you will say, Sir, for all you say you aim at peace, and you endeavour peace; yet notwithstanding me thinks you seem to innervate the word of God, you seem to make a great deal of the word of God unprofitable: for if we must not make an absolute rule of every thing here; what do we with it? There will be a great deal void: for you told us that every example, no, not every precept, doth not make an absolute rule to bind the Saints; so it seems there will be a great deal void; and what shall we do with it?  
To answer that briefly, I deny that there is any thing in this blessed book that is unprofitable: Answ. 1 
Nothing in the Scripture but is of use.  but I deny this also that every thing in the New-Testament is profitable to make a rule of, I will show you two places of Scripture, the first is in Rom. 15.4. Whatsoever things were written afore time, were written for our learning, 
But not every thing a rule.  that we through patience and comfort of the Scriptures might have hope. That is, there are many things that are for comfort, there are many things that teach men the mysteries of faith, there are many ends to the word of God besides making rules to bind us in our conversations. It is more fully in 2 Tim. 3.16. All Scripture is given by inspiration of God, and is profitable for doctrine, and reproof, and correction, and instruction in righteousness. It is profitable for doctrine, that is, to teach the mysteries of heavenly things to be believed. And for reproof; to show us where we sin against God, to help to convince us, as the Greek word signifies. And for correction; to help to heal our backsliding. And for instruction in righteousness; that is, to make rules, and laws. So all the blessed book is profitable: but I deny that God ever gave this book to that end, to make rules and canons of every thing.  
Secondly, to answer that, 
2. The Scripture not all delivered in Canons.  those things that are rules for us to walk by, you must understand that they are not delivered to us in Theorems, or Thesis, they are not given in Canons, or Aphorisms; the word of God is not given so: Or more plainly, not as the ten Commandments were; where every thing was, thou shalt do this, and thou shalt not do that; it is not given so: but as our Common Law, as a rule to walk by: but we must be very wary of drawing rules. We draw it sometime from the letter of the Statute, sometime from parallel cases; sometime from the case of such a Judge upon such a party, sometime from right reason; sometime from precedents. So, think not to find rules in Scripture all in Canons, to bind all; No, there are few rules for conversation that are so. Indeed speculative things, matters of faith, are laid down in Terminis, what to do▪ but in matters of conversation it is not so. Therefore be wondrous wary how you draw a rule to walk by. As for instance, in the book of. God we read that Abraham by the command of God he must kill Isaac: you cannot draw this rule or Doctrine thence that every man must go, and kill his child: but we may draw this rule, that we must part with the dearest thing we have to obey God, So Paul circumcised Timothy, we cannot draw this doctrine, or rule thence, that we must go and cicumcise one another; but we may this, that in things that are undetermined we should do things so as we may avoid offence; Paul wisheth Timothy to take care of his cloak; we cannot draw this rule, that we must leave our cloaks behind us, and send our neighbours for them: but this we may, that we ought to be careful of those earthly things that God hath bestowed upon us.  
Beloved, it is not unwillingness in honest hearts to walk by the rules of God that undoes their souls: for an honest heart will not balk the word of God, it will go by that rule, 
misdrawing of rules from Scripture.  but it is the misdrawing of rules from the word of God. I pity to see with what hearts, and conceits many draw rules from the word of God. As for instance, taking that text of our Saviour, some are made eunuches of men, they have gone and dismembered themselves. And so the Papists, in that Parable of Dives, & Lazarus, out of Abraham's bosom, they would prove purgatory. And so the Usurers, because God compares himself to one, they would prove it to be lawful. And so Mat. 22. they were to compel men to come to the feast; therefore men must compel others to be of what religion they please; Beware of this, and remember these two things; that all in this blessed book is not for conversation; they have their use besides that. And secondly, be wary how you draw rules; Therefore weak Christians when they draw rules out of the book of God; say not only Sir I walk by Scripture, here is my rule; but ask godly people; do I draw this rule right? here is a text; is this a right consequence? doth this rise clearly from it? You should do so. But if you can get a line of Scripture, they hale it by the end, and run headlong, and make a rule of it: but beware of that.  

To be wary of drawing rules from scripture.  Therefore let me call upon you again, I beseech you remember that request I made to you, that you would learn how much precept, or example, or what kind of precept, and what kind of example goes to make an absolute rule to all the Saints in the New Testament, determine that, or you can do nothing. As in a Court when a Delinquent comes to be tried, they ask him who he will be tried by; some are tried by the Peers, others by the Country. So, lay down a Standard out of the word by which you may judge: there are none that have taken pains yet in it. It may be God may give some Christians opportunity to do a little hereafter in that business. But otherwise, never say, I have Scripture for it on my side, men make Scripture speak any thing. Therefore all the misery of an honest hearted soul is, not that he walks not by rule: but that he misdrawes his rules; he pulls them by head, and shoulders, and draws them not right.  
The second Ojection is this, but you will say, Object. 2 this is very strange, that Moses by your confession should make a courteous piece to an eyelet hole, to the very burying of their excrements, and that Moses was so faithful in his house, and that the Son of God should not be so faithful in the new Testament; this is a common argument, it is strange that the Son of God should not be so faithful in laying down every tittle as Moses was who was but a servant.  
But to answer that, it sounds to me like that reasoning that I hear among simple people; when we say they must go to hell if they continue in their sins; say they, is not God stronger than the devil? Therefore they must go to heaven, though they continue unbelievers; doth that follow?  
So here, must it follow that Christ is not faithful as Moses, because he hath not made so curious a piece in external things in the New Testament? That is not the thing. What was faithfulness in Moses? To declare and deliver to the people all the Ordinances, and Statutes of God; though Moses did not deliver all: for David delivered much concerning singing, and other things: But all that God told him he delivered; and so he was faithful. So; what was faithfulness in Christ? That all that he had seen, and heard of his father, he told to his Disciples. Therefore, I retort the argument thus, and that truly, and rightly; that Christ Jesus did not deliver any such curious piece in external things in the New Testament, therefore Christ Jesus was faithful; he being faithful there is no such thing to be found there: To make it a little plainer by an illustration, suppose a Gentleman in the Country should have a Son, and a servant, both faithful as he judgeth; and he should send his servant into Cheap side, or some other Market, to buy a great deal of meat, and spice, and sugar, and , and the like; and he should send his son with letters to the Parliament, with messages to the Committees of State; they both go home, they have both done their errand; now should that Gentleman say that his son was unfaithful, because he did not bring as much luggage home as the servant? No; it was the message of the servant to fetch luggage: but it was the message of the son to deliver his message. So, the message of Moses it was luggage, to teach them endless, external laws, and things: but the design of the Son of God, his message was to declare the sercret spiritual mysteries of his Father to the people of God in the New Testament; therefore it is no sense, much less truth to say, that Christ was unfaithful, because he hath not as many curious ties in outward things as Moses. So I have done with those objection ..  
Now briefly, to end all at this time, there are two things remain.  
First, to point out the hindrances, that keep us from walking according to this truth.  
And secondly, to show you certain means that may further you in it.  

Hindrances.  The hindrances are these four, or five.  
The one that you must take heed of engaging yourselves with any party in Religion beyond your own principles. 
1. Engagement in parties beyond men's principles.  Religion is already in a faction among some Saints, men are ready to cry, I am for Paul, and I am for Apollo, and I am for Cephas. Now I would not have you persecute others by no means: but I would have you love all Saints, all that call on the name of the Lord with a pure heart; and honour all Saints without faction: but take heed of running into any of these parties whatsoever, beyond your own principle, further than you have a clear light, that you can answer comfortably for it, at the last day before the Lord.  
Hence is this running into faction; that I believe there are thousands of men and women, that profess themselves now Presbyterians, that know not, not understand what Presbytery is; men scarcely know what they say, and yet I am a Presbyterian, & run into faction. So, many in that way that you call Independency, that out of some motive of truth that they see in it, & their good neighbours, and friends that are of it; they run a long in it; and what follows? When they come to suffer, in death, or the like case, they either go back with shame, and grieve their brethren, or else they go on uncomfortably, for that that they have not a seal to their conscience. So now I may say in some measure, that people generally believe as the Church believes, as the faction that they join themselves to believe. Therefore beware of this, this is not a time for men to see with other men's eyes; Try all things, & hold fast that which is good. Let every man prove his own work. Love all Saints if there be any thing of God in them: but walk not according to any man's rules, or principles, farther than God clears it to your souls.  

2. Looking on things with prejudice.  The second t●ing is this, that if you would walk by rule, take heed of looking upon any thing; truth, or error with the eye of prejudice. People look now a days upon all things (that are controverted especially) every one hath a glass before his eyes, one blue, another red; one looks on a thing as it is accompanied with shame, and persecution, as it hath such nicknames on it. Others look on other things, as they are approved by wise men, and followed by the multitude, as they bring profit, and credit, remove all these things from any thing that you would judge aright of, these are false glasses; therefore truth or error, that that is most persecuted in the world, you must judge as if it had all the preferment, and advancement in the world. This I have often thought, those that shall come a hundred years hence that shall be godly, if the world last so long, will wonder at our follies, and think us mad men in most of our controversies, and wranglings, because that prejudice, and peevishness and passion, and those mists and glasses shall not be before their eyes, they will be able to judge of things as they are. As we have read of a controversy many years between the Saints about keeping of Easter, in the East, and Western Churches; some would keep it at one time, and some at another; we think they were mad to strive about it, and it had been no matter if it had never been kept. And so in the Convocation, for a quarter of a year in the Synod, the Bishops of Canterbury, and York they strove who should sit uppermost; we think they were mad; but they were great things in those days; when they had no better light. So those that shall come after will wonder as much at us. Therefore labour to be as wise as thy Child will be forty years hence; look on things without prejudice and then thou shalt see clearly.  

3. A devout jealousy concerning truth and error.  Thirdly, take heed, if thou wilt walk by the rules of the Gospel (and by this that I have laid down before thee) of a devout jealousy that is in you, of all things that are upon the right hand; I shall endeavour to open it a little, I know that generally men are jealous of those opinions that are on the left hand. I mean thus, most men are very apt to believe that it is the truth of God whatsoever it is; if it bring credit, and preferment, and profit, and the like; 
Carnal men think that truth that goeth with prosperity.  and they are easily convinced that error brings poverty, and shame. As the people in Jer. 43. when the Prophet comes to teach them that they should not go into Egypt, & they had a mind to go contrary to God's word, verse 2. Th●● said the men, thou speakest falsely, the Lord our God hath not sent thee to say, go not into Egypt to sojourn there. They were jealous that it was a false message; that it was no truth, but error, to tell them a thing contrary to their own lusts. So Ahab that had fourehundred false Prophets; he thought that Micajah did not speak truth; Why? because it was contrary to his prosperity; he said not, go and prosper as the rest did. So, most men are apt to do now; men are strangers to the life of God, and are blind, and they think not that the way to heaven is through many persecutions: therefore any Pamphlet, or any sermon, though from a carnal drunkard, it will easily confirm them in the truth, (as they call it) that goes with prosperity: But whatsoever is on the other side is error, if it bring not gain.  
But these men I may say, they be friends to the world, and enemies to God, and they are not worthy to be called Christ's Disciples; 
God will one day interpret his own word.  And there will be a time when God will come to interpret, and expound his own word. You shall all be judged by the word of God, and you shall be judged as God interprets that word: therefore you that follow truth now on that fashion; I say to you, as learned Mr Dyke said, it is an observable speech: when he was speaking of non-resident, or pluralists, he brings him answering for himself before the Lord, as it were at the last day: There God will tell thee, if thou hadst loved me thou wouldst have fed my flock; thou wilt say, I fed them by myself, or by my Curate; but saith he; What if that be not the meaning of the place when thou comest there? So, you take any thing for truth if it hold with gain, and prosperity, you will wrest any Scripture: but when God shall interpret his own Scriptures, and you shall be judged by them; what if that be not the meaning of those Scriptures as your Pamphlets, and carnal Sermons say; Look to it.  

Godly men think that truth that goeth with persecution.  But one the other side, there is a devout jealousy in a godly man, that he thinks that that is always truth that goeth with persecution, and that error goeth with peace; and herein the honest heart oftener misseth the will of God than the other way, As honest Jehoshaphat, when fourehundred Prophets bid them go to Ramath Gilead, and prosper, he thought this too good to be true; he suspected it was not the way of God it was so smooth, there was too much peace; he would have Micajah tell them the truth. So when the Saints of God see peace, and prosperity go along with a way, they are jealous that it is not the way of God. As for instance, if you tell a man that the way to Canterbury, or York, is a rough, & dirty way; if a man be going thither and find a piece of fair way, he is jealous he is out of his way; because he was told it was a rough, foul way. So Christ saith, that we must suffer persecutions, and through many tribulations we shall enter into heaven: now when a Saint finds a little piece of fair way, he thinks he is out of the way, it cannot be peace and prosperity; that is the portion of the wicked; herein an honest heart is ofter deceived than in the other. Therefore to direct you, know, that peace, and prosperity are not always companions of the truth; yet sometimes riches, and honour, and prosperity are with the truth; 
Peace and prosperity sometimes go with truth.  as I might prove out of the Proverbs; Riches and honour are in the right hand of wisdom. Many times there is honour though not ordinarily, the ordinary way is persecution, but sometimes there is honour and wealth with truth and righteousness, when there is persecution and trouble to the wicked: therefore though it be a good rule generally, yet it is not absolute. Therefore let me speak to you poor lambs, and weak souls, that I am six times more jealous of you that you should be out in this devotion, that you should be carried aside to the right hand, or to the left. I fear not you that are drunkards, and swearers, and cozeners, etc. But you poor creatures, you will find some course that hath more persecution, and that must be the truth, and so you run and miss the will of God. In Exod, 23.1. the Lord saith Thou shalt not follow a multitude to do evil; And what follows in the next verse? thou shalt not favour a poor man in his cause. If he had said thou shalt not favour a rich man it had been no wonder; for men are apt to favour them: but he saith favour not a poor man; many times a man in judgement out of a kind of devotion, and charity, and mercy may stick to a poor man against a rich man, and yet pervert justice: therefore thou shalt favour neither rich nor poor in justice: but as Solomon saith Pro. 4. Let thine eyes look strait before thee, and thine eyelides right on; turn not to the right hand, nor to the left, remove thy feet from evil. Look strait on saith he; I know the ordinary way to heaven is persecution, and afflictions: but sometimes it is otherwise; therefore let me keep the way of God whether it bring peace or trouble.  

4. Carnal wisdom.  The fourth thing that we must beware of is carnal wisdom; for by this that I have said, those that are carnally wise will lay hold of this latitude that I have spoken of, and be glad of the Doctrine, and think now I have found a way to escape persecution. Take heed of carnal wisdom; wherein is it? In a word, carnal wisdom will make things absolutely commanded, and forbidden to be expedient, or inexpedient; or else it will call those things expedient that make for a man's own lust, and not for the honour of God.  
Fiftly, take heed of sel●, for thou wilt never be able to walk by this rule till thou love thy brother as thyself. Therefore in the verse next after the text, 
5. Self  Let every man not look on his own good: but on his neighbour's wealth; not to please himself: but to please all men in all things. Take heed of self love; for than you will judge all expedient that is for your own lust.  

6. Hypocrisy,  Lastly, beware of hypocrisy, endeavour to be sincere. An Hypocrite will never come to this mould while the world standeth; beware of hypocrisy, that is, as a godly man saith; we should soon end the controversy if every one would labour for an upright soul, and to honour Religion before the world; There be the hindrances.  

Helps to walk expediently.  Now I will name those few means to help us in our conversation, they are but three, or four at the most that I would have you take notice of.  

1. Spiritual wisdom.  The first is spiritual wisdom, endeavour after this to be filled with it: for you may have zeal, and you may have no knowledge, and you may have knowledge & zeal, and yet have no wisdom: therefore to some God hath given knowledge saith the Apostle, and to some wisdom, Therefore labour for spiritual wisdom. What is that? Wisdom, to be able to discern what is convenient, and expedient, how to fit circumstances to make an honourable, and profitable action: I mean not carnal wisdom, and discretion, but spiritual; For without that, all your zeal will be as water out of the channel, as fire out of the chimney, only to rend the Churches, and to trouble the Nation. That is one.  

2. Sobriety  Secondly, beg of the Lord to give you sobriety of spirit, not to be wise above what is written: it is pride in your hearts that makes you miss the will of God; beg sobriety, and that in two things briefly;  
First, I discern that you want this sobriety in that people generally will bring their crotchets, 
●. 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 own fancies; whereas you must do the contrary, rail every lesson out of the word of God: Therefore as the word is in Ephes. 4. the Apostle bids us not to be carried with every sleight of men; with dice 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 aims ace, or size sink. So I have seen a man that hath alleged the example of Noah to defend his drunkenness, etc. O, it is an abominable thing to make the word of God a bawd, (I speak with reverence) to our wits, and fancies, as we too often make it.  
I have seen a man once that kept half a dozen men about him to go to assizes, and Courts to swear, and he would carry any business; only tell him what they should swear, and he had half a dozen, or half a score that would do it: you think this was an abominable thing. Beloved, you do a more cursed thing when you make the Scripture to second your own fancies, you make the word of God to speak what your fancy would have it.  

2. To follow notions no further than they agree with the word  Secondly, sobriety in this; many of you raise a notion, and start it from the word of God, but in the pursuit of it you go without it; than you go to metaphisicalls, and so draw one conceit 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 wisdom and sobriety, 
3. Watchfulness  so for a watchful heart; you must be watchful Christians if you will walk by this rule; Thereupon in the Gospel you are often called upon to be watchful: you must be fervent in spirit serving the Lord, or as some will have it serving the seasons, or opportunities,. If you will study what is expedient, you must look to circumstances, time and manner etc. Or else you cannot walk by this rule; Especially in this time, and age we live in, and in this City that we 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 affairs in this City, I know a hundred that can order all the Kingdom besides, but not here. Therefore you have the more need to walk warily, and circumspectly, to look round about to see what may edify, 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 perfectness. If you do all the rest, if God do not raise your hearts to more love of God and the brethren, you will not go far enough; Love doth nothing amiss, it doth nothing unseemly. If you have love you will find all ways, and opportunities to do 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 brief 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 bless it to you.   

GLAD TIDINGS from HEAVEN; TO The Worst of SINNERS on Earth.  
BY WALTER CRADOCK  
Late Preacher at Hallows Great in LONDON;  LUKE 2 10. 
Fear not, for behold I bring you good tidings of great joy which shall be to all people.  
LONDON, Printed by Matthew Simmons 1648.   

To the Christian Reader;  
READER,  
THe nature of man is prone to be inquisitive after news, especially in these unsettled, distracted times amongst us, it is a great part of the employment 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 hear some news.) And yet the news we bear is sometimes bad, sometimes uncertain, and many times false. Divert thy thoughts awhile from earthly things, and in this ensuing Treatise thou shalt hear, what news 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 freedom from it, (if we be believers) nor nothing truly amiable, but it tells us of our interest in it. How welcome to a poor captive is news of deliverance from slavery? 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 Kingdoms, and Crowns, and whatsoever may satisfy the capacious soul 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 eternal 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 shipwreck, 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 particular 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 news is to good to be true, for God who is truth itself (as it were on purpose) to anticipate the infidelity of man, hath said it, and sworn it, and sealed it with the blood of his dear Son, that we might have strong consolation; 
Heb. 6.8.  and hath made this fabric 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 bless the Father, and his Son Jesus Christ, and the holy Spirit; and to embrace the Messengers that bring those glad tidings, to account their very feet beautiful, the meanest part of the body, and upon the moutaines, 
Isa. 52.7.  the barren places of the earth. And I doubt not but many poor souls can from experience bless God for the worthy Author in those barren mountains, where he converseth, and else where, and say of him as David of Ahimaaz, he is a good man, and bringeth good tidings. 
2 Sam 18.27.  Though others being hardened spit at such lights, and labour to extinguish, who God in just judgement will cause to stumble, and fall, and lie down in eternal darkness. But I shall detain thee no longer from the the work; but commend it, and thee in God's blessing, and rest.  
Thine in the Gospel of Christ.   

GOOD NEWS To the Worst of SINNERS.  MARK 16.15. 
And he said unto them, go ye into all the world, and preach the Gospel to every creature.  
YOu may easily understand who spoke these words, and to whom they were spoken. In these words, our Lord Jesus Christ after his resurrection, when he had all power in Heaven, and Earth given to him, he sends forth his Apostles to Preach, and he bids them Go into all the world, and preach the Gospel to every creature. This was their Commission they were to have now, to go preach the Gospel; Indeed they had a Commission before, but it was only to the Jews; and it was a little, but by spirits: but now Christ was risen from the dead, and had received all power in Heaven and Earth, he sends them for good and all (as it were) he gives them a full and complete Commission, Go ye into all the world, and preach the Gospel to every creature.  

The words opened.  Before I come to the Lesson that I mean to insist upon, there are two things here in the words that must be opened, that you may see the foundation, or ground of this Lesson; And that is,  

Gospel what meant by it.  First, what is meant by Gospel? Go, and preach the Gospel.  
Then, what is meant by creature? Go preach the Gospel to every creature.  
For the first, what is meant by Gospel? I will not stand upon the several acceptations of it, only you may understand that both in the Scripture language, and also among the Heathen, Gospel hath been taken for Glad tidings, good news in general; any Good news, or Glad tidings have been called Gospel; So the Greek word signifies, so some conceive the English word Godspel, being old English, signifies Gospel, that is, good speech, good news, good hearing, good tidings: but in a peculiar sense in Scripture it is taken for that Good tidings of grace, and salvation by Jesus Christ. And so in this sense we read of it in the old Testament, and in the new. In the old Testament, you shall read in Heb. 4.3. that our Fathers they had the Gospel as well as we: but (Beloved) you are to take notice, that though our Fathers had the Gospel, that is, the glad tidings of life and salvation by Jesus Christ, from Adam, from the beginning of the world, yet they had it but dimly, and darkly; and they had it mixed with a great deal of Law, a great deal of bad tidings (as I may speak) they had a little good news with a great deal of bad. So Adam had a little good tidings The seed of the woman shall bruise the Serpent's head; and there was bad tidings also, there was the curse upon the Serpent, and upon the woman, & the man; the woman should bring forth in pain, the man must eat his bread in the sweat of his brows; And so in all the old Testament, there was a little Gospel in the Prophecies, and Gospel in the sacrifices, and Gospel in the visions, but abundance of law mingled with this Gospel; the one spoke sad tidings, as well as the other did good; for you know the Law spoke curses and damnation to those that in every point did not observe it: But in the new Testament, especially after the resurrection of Jesus Christ, when he went up to Heaven, we read that there was perfect Gospel, or only good news, and glad tidings, for the bad news was now all gone. And so it is to be understood here, Go preach the Gospel. As if he should say, I do not (my disciples) bid you go and give them now good news, and then bad, to give them a little of the Law, and a line of Gospel: but go preach the Gospel emphatically, that is, merely, purely Gospel; for now Christ is risen from the dead, and now the Gospel in the purity, and simplicity is erected, Go preach the Gospel.  

Creature what meant by it  [To every creature] What should be the meaning of that? We know that in the Scripture language, creature most usually signifies not men but beasts, & things without life, as in Rom. 8. you have it twice, or thrice The creature groaneth; the beasts, and the woods, and every thing that God hath made, as being a name somewhat too low for men in the ordinary Scripture expression. Yet so as it comprehends men: for men also are sometimes called creatures. Now, what should the meaning of this be, that now the Gospel being to be purely, and fully, and completely set up, whether the Lord Jesus would have them preach, and make known glad tidings to all creatures, that is, that even the bruit beasts, and these creatures without life, that they should have glad tidings, and good news from the death and resurrection of the Lord Jesus Christ. I will not aver that it is so, that that is the meaning of it: but surely (beloved) there is no creature under heaven, but hath a great deal of glad tidings, and good news from the death and resurrection of Jesus Christ: for we read Rom. 8. that the creature groans, and the creature exspects deliverance, and redemption. All these creatures by sin are brought into slavery, and certainly they shall partake of the liberty of the Sons of God: there is a redemption for them out of slavery, as well as for men by the redemption of the Lord Jesus Christ: But what that shall be, or in what sort I cannot determine. Now whether you will understand it so, that our Lord Christ meant not men and women only, but that by creature, the poor creatures that are without life, and bruit beasts, and all might understand the precious worth of this Gospel.  

Gentiles called creatures.  Or take it more restrained as generally the godly do, that by creature here is meant the Gentiles, in opposition to the Jews, for they knew that they were to preach the Gospel to the Jews, which they also did before the resurrection: but now saith Christ, Go preach the Gospel to every creature. That is, now I will have no distinction of persons, I do not now say, take heed of the way of the Samaritans: but go which way you will, go to the Gentiles, to Sinners, to any men, or women that you can call creatures, Scythians, Barbaririan, bond or free, go and preach the Gospel to them, bring them glad tidings, and news, that Jesus Christ hath brought life, & grace, & salvation freely for them.  
That this is the meaning, compare it with Mat. 28.19. Go therefore, teach all nations baptising them in the name of the father, and of the Son, and of the holy Ghost. Here it is, go preach to every creature, there it is go teach all nations, I will have no partition, or distinction between them saith Christ. I gave you leave, and often bid you teach the Jews before: but now go teach the Gentiles; for the world was then divided into those two parts, Jews, and Gentiles, go teach the Gentiles, go teach every creature.  
But some may say; Quest. Why doth not our Lord then say, go teach the Gentiles as well as the Jew? Why doth he call them creatures?  
I answer, Answ. it is not an ordinary expression to call men creatures in the Scripture: 
Gentiles the worst of sinne●●.  But the reason (as I conceive) is this, because the Gentiles were great sinners and the greatest of sinners. And that you shall see clearly in divers places, as in Mat. 5. where Christ forbids us to take care for to morrow, what we shall eat, and what we shall drink; why? for (saith he) after these things the Gentiles seek; that is, the worst of sinners, and we must not be like them. So in Ephs. 4. the Apostl would not have them darkened in their understandings, and walk as other Gentiles walk, in the vanity of their minds. So in 1 Pet. 3. It is an ordinary expression in Scripture, where great sinners are spoken of, either they are called Gentiles, or else compared to Gentiles, Col. 2. Are we not Jews, and not sinners of the Gentiles? that is, the Gentiles were the greatest sinners that were; now they being the greatest sinners, the Lord calls them creatures, and not men: because it is an ordinary expression in Scripture to call wicked people beasts rather than men, Isaiah 11. they are called Bears, and Wolves, and Tigers, and Foxes, and Dogs, and Bulls, etc. So in Hos. 1. compared with 1 Pet. 3. You that were not a people saith Peter, hath God made his people. They were not a people; God will not ordinarily vouchsafe wicked men and women the name of people: but they were not a people. What were they then? They were Dogs for filthiness, Foxes for cunning, Tigers for cruelty, and Bears, and such kind of creatures. Therefore the Jews were called the people of the Lord, not only to distinguish them from others: but they were called the people of God, as we see in Exodus, it was a privilege to be accounted a people first, and then the people of the Lord. Therefore the Lord Jesus because he would not have his Disciples make any exception, he calls them creatures; as if he should say my Disciples, though they be so sinful that according to the ordinary Scripture language you cannot call them men, and women, or people, yet they are creatures, and go preach the Gospel to every creature, go to the Gentiles, the greatest sinners in the world, whom I will not vouchsafe to call a people, yet they are creatures, go preach the Gospel to them. So that now I am come to the lesson which we are to observe, and that is this;  
That the Ministry of the Gospel (especially after the resurrection of Jesus Christ) Contains nothing but glad tidings, Doct. 
The Ministry of the Gospel contains nothing but good news to the worst of sinners.  and good news even to the worst of sinners.  
Creatures that were so bad that they could not be called men and women, yet saith Christ, go preach the Gospel, pure Gospel, glad tidings to them. I say the Ministry of the Gospel if it be rightly dispensed doth not contain a tittle in it but perfect good news, and glad tidings to the heart of the worst of sinners. For this is the proper difference between the Law and the Gospel. The Law speaks good news but only to the righteous, 
Difference between the Law and the Gospel  if thou do well thou shalt be rewarded; if thou fulfil the Law thou shalt have life; the Law speaks well to a man quatinus as a righteous man: but the Gospel quite contrary, the proper object of all the good that the Gospel brings, it is to a man quatinus as a sinner, not as a regenerate man, and a righteous man, and a humble man, but as a sinner. And here is the excellency of the Gospel, the more sinful any man is, the more suitable this Gospel is to him, the more sin abounds, grace abounds much more; therefore you shall read Rom. 4. they that had the benefit of the Gospel they are called ungodly, he that justifieth the ungodly. They are called aliens Ephes. 2. they are called strangers and enemies, and men without strength, Rom. 5. they are called the chief of sinners, 1 Tim. 1.9. So to enemies, aliens, strangers, lost people, unrighteous, ungodly, and the like; the Gospel brings perfect good news, and glad tidings of life, and grace, and salvation by Jesus Christ.  
Now this in some measure you know, but this that I tell you I fear you do not know, that the Ministry of the Gospel it is only good news, there is not one word of bad news, not one line, not one syllable, 
Nothing but good news now in the Gospel.  or tittle, but only glad tidings, sweet, and good news to the heart of the worst of sinners. Therefore to show you this truth a little more fully; Before our Lord Christ went to Heaven there was some Gospel, but there was much Law; and as our Lord Christ was a Minister of the Gospel, so he was of the circumcision, as the Apostle calls him, I mean before his resurrection; yet it is said in Luk. 4. he took the book of Isaiah (and some think this was the first Sermon that ever he made) and he read this place and opened it to the people. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken hearted, to preach deliverance to the Captives, to recover sight to the blind, to set at liberty them that are bruised; to preach the acceptable year of the Lord, etc. Beloved, there is nothing in all this but only good news, glad tidings; as that the poor should have salvation by Christ, that the broken hearted should be healed, that the Captives should be delivered, that the blind should receive their sight, and that them that are bruised should be set at liberty, and them that are slaves should have the year of Jubilee, the acceptable year of the Lord; there is not a tittle in all this but only good news, and glad tidings.  
Take another place, 
Heb. 12.18.19. etc. opened.  and that is Heb. 12.18. there you shall have 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 news, but mingled with a world of bad, and terrible news. Ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a Trumpet, and the voice 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 mountain it shall be stoned or thrust through with a dart. Here is nothing but what is terrible, and sad news: as a mountain that was so terrible that it might not be touched; when God did give his Law upon mount Horeb, or mount Sinai; and that mountain all burning with fire; If we see a house burning with fire it is terrible: but to see a mountain all over burning with fire, and with blackness, and darkness, 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 darkness, and darkness is a sad thing. And there was tempest, and lightning, and thunder, and a voice of words, a voice of terrible words, that bid them do such and such things that they had no power to do, and yet they must do 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 Zion, 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 beautiful thing that is, you may read in Revel. 20. and 21. a City with 12 gates, and every gate a whole pearl. 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 equal with Angels. And you are come to the general assembly, and Church of the first borne; as if he should say, you are come to a Church where all are patriarchs, for the patriarchs 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 ye 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 vengeance, but always 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 syllable, 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 crown of the head to the sole of the foot as all beautiful, and amiable, and then she sums up all, Thou art all fair my love, there is no spot in thee. Jesus Christ in the new Testament, or Ministry of the Gospel is all fair, altogether amiable even to the worst of sinners, there is no spot in him. So you have the Lesson briefly.  

Every particular in the Gospel glad tidings.  Now that which with the help of God I will further do, is to give you a weiw of the sum of the whole Gospel in particular, that so you may look upon every piece 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 shows man's 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 poor sinners come to learn what a damnable wretched condition they are in whereas men without it think they are well, they do no body hurt, they give to the poor, 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 news for a man to hear the Preacher say he is in a damned condition, and a child of wrath, etc.  
Beloved, it is sweet and good news; if the Preacher should make thee a damned creature, or dead in sin it were bad news: but when the Gospel brings thee a light to see that thou art so whereas otherwise thou in thy blindness wouldst go down to hell in it, it is blessed, and good news; it is better to see it here than for ever in hell where there is no remedy. And there is no man, or woman in this place that belongs to God, but they can bless 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 ways and means that men use for salvation.  A second instance is this, that the Gospel holds forth to sinners, all the wrong ways that they go, and all the wrong means that they use to save their souls; 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 ways to go to heaven, and none of them God's way, none of them the right way. Every carnal man sometime or other, hath some design in his head to save his soul: one man thinks to do it by his equity, and justice in his dealing, and trading; another by his hospitality, and charity to the poor; another by hearing of Sermons, and performing of duties, as in the time of Popery how many years 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 ways, and shows that you will come short of the glory of God, and the salvation of your souls; 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 news that God should come first by the Ministry of the Gospel, and show thee thy wretched condition; and then when thou hast spent thy time, and strength in false ways to be reconciled to God, and to save thy soul, the Gospel comes and discovers all these that thou mayest go seek the true way?  

3. It holds forth God's love to sinners.  thirdly, the Gospel holds forth to poor sinners that there is a love, an eternal love, an infinite love in God's breast to poor 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 beauty, or bounty, as we say: but God sees me to be wicked, and sinful; and therefore reason would think God must damn me world without end. Now the Gospel comes to such a sinner, and tells him the case is otherwise, it is not so, poor sinful man or woman, and though God hate sin above all things in heaven, or hell, yet God loved thee knowing what thou wouldst be; God knows the reason of it, we do not; it is as it is said in deuteronomy, I loved thee, because I loved thee. God hath an infinite, special love to thy poor soul, yet hates thy fin; from before the world was made, and the Mountains were brought forth; So God loved the world, that he gave his Son etc. 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, reveals to the poor soul, that when I was an enemy to God, he was my friend; when I hated him, he loved me; nay before I was, God had thoughts of an infinite, eternal 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 main 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 down his life, and to die for sinners. Were it not for the Ministry 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 he that believes in him should not perish, but have everlasting life.  
Fiftly, 
5. Christ came to work redemption.  briefly (for I do 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 soul and body, and the infirmities of both, and sanctified our nature that he took, and in that nature became our Surety, a Public person for us; our Advocate, a second Adam. That he was conceived, and born of the Virgin; and that he lived here, and so did the will of God, and fulfilled his Law; and conversed many years among men, and that therein while he did so, he gave us many blessed experiments of his love, and mercy to poor sinners, in healing the sick, in giving sight to the blind, in raising the dead. And while he conversed among men, he taught, and discovered in a great measure the mysteries of his Father's counsels to us, that else we could never have known, and gave us a holy pattern, and example of life, in humility, and patience, and delligence, and prayer, and thankfulness. All these things are good news, and glad tidings to poor sinners, every part of them.  
Then the Gospel tells us, that this Lord Jesus Christ after he had walked among men for many years together, that then as a Public person, 
6. Christ died for us  and second Adam, and our Surety, he did lay down his life, and die for our sins.  
But you will say, Where is the good news from that? Hence it is that poor sinners are reconciled to God, they are made friends with God. Hence it is that poor 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 he died for our sins, so he risen again for our justification, he risen again from the dead the third day, 
7. He rose 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 souls 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 news to poor 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 mountain to another, from one Town to another, for a few days 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, and Preach the Gospel to the end of the world.  
And then you know the Gospel tells us that he went up into heaven, 
9 Ascended into heaven.  and from heaven, as soon as he came there, he sent his holy Spirit to us to unite us to Christ, to be our Intelligencer, to make known the heart of Christ to us, to lead us into all truth, to comfort us in all distresses, and to make intercession in us till we come to heaven, where he is.  
And the Gospel tells us this good news that when he went to heaven he made way for poor sinners to come there, 
10. Intercedes for us.  and that there he intercedes for us, and there succours us, and pities us when we are in the flesh as he was once.  
Then the Gospel tells us that in due time he will come again from heaven as he went, 
11. shall come to judgement.  and bring a Crown with him, and actually subdue all his people's enemies, and give them the same glory that he hath, and they shall be one with God for ever as he is; he will come and take poor sinners to himself, that they shall be where he is, and as he is, world without end.  
The Gospel tells you moreover that all this love, 
12. God's Covenant.  and grace, and mercy, and salvation by Jesus Christ, here, and in Heaven, it is all made sure to us by an everlasting Covenant, sure & perfect in every point, as David saith. And this Covenant is sealed with the blood of the Testator, the Lord Jesus, that it might be sure: and he hath also sent Pastors, and Teachers to make known this Gospel; and he hath given the seal of the Lords Supper, and Baptism to confirm this Gospel. Put all together, and from the first to the last, you shall not find in the Ministry of the Gospel (if it be truly, and sound opened) any syllable but what is wholesome, and comfortable, and sweet and glad tidings to the worst sinners.  
Only, to clear it more fully to you, there are some objections that you may make: (for Beloved it were a happy thing if we did fully understand this Lesson, and fully believe it) therefore that it may sink into your hearts, I will tell you all that I know can be said against it.  
One objection is, you will say, Object. 
Concerning outward things.  the Ministry of the Gospel is not so very good, because we poor sinners do not hear any thing in it for the body; we do not hear any thing in it of honour, and wealth; we see people as poor after they receive Christ as ever they were, and it may be poorer; and if God did mingle in the Gospel earthly things with heavenly, than it were good news, worth the hearing.  
Beloved, concerning that I answer but in two words. Answ.  
All the happiness of this world consists either in honour, or wealth. As for honour, if you believe in God, if you receive Jesus Christ, the Gospel brings you tidings, that whereas now you are poor people that no body cares for, you shall be Kings, and Queens, as Christ is a King, so you shall be Kings, and his daughters shall be Queens. 
Psalm 45.  Nay you shall be Princes in all Lands. You know earthly Kings are but Princes in their several Kingdoms, as the King of Spain, and the King of England, etc. But the Saints, for honour are Princes in all Lands. 
Psal. 149.  They shall bind Kings in Chains, and Nobles in fetters of Iron; such honour have all his Saints. You must look on it (beloved with a spiritual eye. And if there be any reality in that that they call honour, this is not a notion, but there is more reality in spiritual honour than in Carnal. 
Spiritual honour real.  Take carnal men that call you honourable, and worshipful, and the like, you know all these are but words, and a puff of wind, when they are present: but they are hateful, and hate one another when they are gone, as the Apostle saith. But if a man receive Christ in the Ministry of the Gospel, there is true honour; that is, such a man will be respected in the hearts of others; not only in the eyes of God, and godly men, but in the hearts of the wicked: for in their hearts they will say, such a man is an honourable man, such a woman is an honourable woman, they will not do any thing against their consciences, and disobey Christ, they had rather die. Beloved there is more reality in this honour; you shall be Princes, and Kings, and Queens.  

Angels wait on the Saints  And then you shall have innumerable companies of Angels, you shall be in as glorious a condition as they, and somewhat better, you shall have them to wait on you. You consider not this, because you settle not yourselves to search spiritual privileges: you shall have an innumerable company of Angels to wait on you; that is better than to be Lords, and Earls, that have an innumerable company of Swearers, and drunkards, and whoremongers for their serving men, that it were a great deal more ease if they could spare them, to be without them: but you shall have a company of Saints, and Angels to wait on you.  

Saints right to outward things.  And though the Gospel tell you not of outward riches, for Christ himself, saith, The foxes have holes, and the fowls of the air have nests: but the Son of Man hath not whereon to lay his head. Yet the Gospel tells you that you have so much title to worldly things, that Godliness hath the promise of this life, and of that which is to come. And that God will be a Sun, and a shield to those that fear him, and he will withhold from them nothing that is good. Is not that tidings enough of riches and wealth, when God will withhold nothing that is good? God will give food, and raiment, they have it by promise; wicked men have it by providence, as the dogs, and fowls, have it. Therefore, for all that objection this truth runs clear.  
Object. 
The Gospel brings persecutions.  But secondly, another will say, the Gospel indeed brings tidings of Christ, and salvation, but it brings tidings also of afflictions, and persecutions: the Gospel saith, Whosoever will live godly in Christ Jesus shall suffer persecution. And Christ saith, I come not to bring peace, but a sword; I come to set the father against the son, and the son against the father & the mother against the daughter, and the daughter against her mother. and saith the carnal heart I like not this news, I love to be at peace with God, and all the world (as their phrase is.)  
Concerning that, Ans. 1 
they are privileges.  though it be true that the Gospel brings afflictions, yet it is true the Gospel tells you that these sufferings of yours. In the first place they are privileges, the Gospel tells you it is a piece of your happiness to have them, 1 Cor. 3. 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 deaths, and one great death ends all; the greatest death is a privilege, your afflictions, and poverty, and reproaches, will be a privilege. 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 express it; compare it with Rom. 8. The afflictions that we 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 Crown of glory hereafter; For this is a true saying, if we suffer with Christ, we shall reign 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 privileges to you, and will turn 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 bear. 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 speaks of afflictions, and sufferings, construe them together, & you shall see that there is nothing in all that, but glad tidings, and good news.  
I but saith another, the Gospel, (if it be Gospel that we use to hear from our Ministers) it is not good news, Object. for our Ministers preach against Drunkards, 
The Gospel requires men to forsake sin.  and Swearers, and Whoremongers; and when I swear the Minister saith I shall never go to Heaven; And he saith the Gospel will have a man forsake his sins, and repent, and the like, this is not good news: it is good news that God will save me, but it is not good news that I must leave my sins, and all my ways of pleasure that I am in. It is good news that the Gospel will have me saved but it is not good news 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 drunkenness, and Swearers, must leave their swearing; and the Gospel calls every man to repentance, from every sin, yet notwithstanding that it is no bad news.  
First, take Christ's Argument Mat. 5. Doth thy right eye offend thee? pull 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 were't better to cut them off: why so? It is better to go to heaven with one eye, than with two eyes to go to hell; and it is better to go to heaven with one hand, than with two to go to hell. Is it not good tidings when a man is taught to make a good bargain? is't not good tidings when the Gospel tells a man he must throw away his sins, and it is better to cross himself a little in his lusts and go to heaven, than to go lusts, and soul, and body, and all to hell? Is it not good news, when a man's house is on fire, if one come and show him how to save a piece? It is better than to have all burned. Now the Gospel teacheth you to leave sin, and it is good news, Why? I will tell you, because when the Gospel bids thee leave sin, it puts in thee a new nature that is contrary to sin to hate it more than hell, and the Devil himself, and then if God bid thee leave thy sins, 
The Gospel teacheth to hate sin.  it is the best news in the world; as for instance, there are many men, and women I believe here, that if the Lord should say to them, as he did to Solomon, I will give thee whatsoever thou wouldst 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 sins, and give no strength to do it, it were bad news: 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 news.  
Another objection that others may make is, Object. 
The Gospel requireth duty.  that the Gospel brings tidings, that when we receive Christ, as we must leave sin, so we must set on the doing of good, I must not be my own Master, as the Minister saith, one while I must fast, and another while I must pray, and teach my Children, and my Family, and this is a hard task, an endless work, I cannot bear it, to pray every morning, and evening etc.  
I answer, Answ. 1 
Not on pain of damnation  this is good news. Why? because in the first place, when the Gospel tells you any such thing the Gospel doth not bid you do them, or else you shall be damned, as the Law did: but the Gospel saith thus, thou poor 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, fear 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 already; 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 Villain, & 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 child, Thus the Gospel speaks; now there is no bad news, for me to hear of my duty, to hear that the Lord Jesus, Christ commands me, when I see my salvation sure, I work not for life, as those under the Law, for the Law is a voice of words, it bids me do this, or that, or I shall be damned; and if I went a little awry, I should lose all my labour; no, I see my salvation is safe, hell, and damnation are shut out of doors, God is my Father, and I am his child, 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 fear, as the Scripture saith, why should I not serve him, and study to do what he commands me?  
Besides, admit the Gospel bids thee do many things, the Gospel also gives thee power to do 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 do this, and not that, but it gave no strength, and the people were not able to bear the word. for they were bid, not to commit adultery, not to swear, not to steal, and there was no strength, but a voice: But the voice of the Gospel is a voice of power, it is called The day of God's power, the power of God to salvation; The Arm of God, the strength of God. Therefore whatsoever the Gospel commands, it gives a sweet power to the heart to do the same, and then it is no bad news. If a man bid me pay a thousand pounds for my neighbour, and give me a thousand pounds in my hand, it is easy to do it. The Gospel bids me deny myself, and subdue my lusts, if it did give no power it were a terrible thing: but if withal the Gospel carry the Spirit of Christ into the heart and kill sin, and make me able to deny myself, than it is good news.  

3. Gospel duties few and easy.  Besides, the duties that the Gospel bids me do, they are few for number, and easy 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 sweetness in Gospel obedience, that there is nothing on this side glory, so Pleasing to the soul that hath believed, as obeying of Jesus Christ, Ro. 6. You have your reward in holiness. Godly men say that this is the meaning of it, that holiness is a reward to itself; the doing of good things is a reward to it self. To say nothing of the reward hereafter, that there is a Crown of glory, 
1. Cor. 15.  your labour is not in vain in the Lord. You that work for him: but the very doing of Gospel duty, with a Gospel spirit, it is no other than meat, and drink. Our Lord Christ Job. 4. when he was hungry, and thirsty, when he was weary; one would have thought he might have done many things more pleasing, than to be teaching a silly woman; when they came with meat, he would not leave that that he was doing, I have meat (saith he) that you know not off; who gave it thee said they? Saith he, It is my meat, and drink, to do the will of him that sent me. So, when we have the heart, and the nature, and the spirit, of Christ, it will be sweeter than meat, and drink, out of love, to do any thing that Jesus Christ commands us.  
Again, Object. 
The Gospel requires Faith.  it may be, some man will say, the Gospel for the most part brings good news: but there is one thing in the Gospel that me thinks is no good news to poor sinners; saith a poor soul, the Ministers use to preach, and to tell me, that the Law saith, do this, and live; and the Minister tells me, that the Gospel saith, believe, and live; he saith that there shall be all happiness, and good to me, if I believe; and saith the poor soul, 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 easy for a man of himself 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 himself: 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 alms to us, gives a purse to carry it: that God that gives Physic to a poor soul, will give a hand to receive it. It were strange if God should expect faith from a poor sinner, whereas, for aught I know, and learned men hold, that Adam in innocence had not the faith that we are justified by; and for aught I know the Angels in heaven have it not; and whence should a poor 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 hear of grace, and glory, and salvation by Jesus Christ, I must not consider where I shall have a vessel to carry i● home, where I shall have faith to receive it: but it carries the vessel with it, and I go, 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.  
Again, Object. 
Discipline and government. in the Gospel.  it may be objected by some; we confess that the Gospel is good news, and blessed be God it is performed also. But it seems that there is in the Gospel, or annexed to it a discipline, or a government whereby we 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 we fear that will be no good news to our poor souls.  
Ans. 
Two wrong governments since Christ.  As for that, in few words as I am able, I confess (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 external discipline over the Saints or people of God. And it is true that all the governments that have hitherto 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 truly if they had been so indeed as men pretended, that is, if those kind of governments that we have had, had been part of the Gospel, surely than there had been a great deal of bad news, and heavy 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 Papacy.  
The other Episcopacy.  

Papacy. Episcopacy.  We have been governed either by the Pope that styled himself, the Successor of Peter, and the Romish Governor, or by Episcopacy in latter years, in many parts; though Papistry made the greater stir in the world. Now these two differ in degrees, otherwise they are of the same kind. And if these were the government of Christ, and the discipline of the Gospel, we may well say, there hath been sad tidings, and heavy news from the Gospel for many years. 
Evils in both governments.  Give me leave to instance in a few substantial 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 styled; for they had many sorts) they took all the power of governing, and government wholly, and solely into their own hands; they called themselves the Church of God; we must look to the Church, that is, the Bishops, to their laws, etc. They called themselves the Clergy, that is, God's inheritance, as the word in the Original 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 own hands; and to leave the people, and call them the laity, the dr●sse, the vulgar, to leave them as vassals, and slaves, and to call themselves, the Clergy, and the Church, and the like: If this had been Christ's discipline, there had been some hard, and heavy tidings in the Gospel of Christ.  
Secondly, as they took this power into their hands, so they used this power as Lords over God's inheritance, contrary to the command of Jesus Christ 1 Pet. 5.4. 
2. Their Lorldlines in two things.  You shall not Lord it over God's inheritance. Now you know they were Lords, that will appear in two things.  

1. In imposing laws on men's consciences  First, they made Laws upon the consciences of men, besides the Laws that Jesus Christ made; you know they had their Synods, and their Convocations, and their great Counsels, and the like, and there they would have Canons, or Laws every time they met for the consciences of poor Saints; This was no good news.  

2. In forcing men to obey those laws.  And then forcing men to aver those laws that they had made; as they had made a law that people should not go out of their Parishes; they must every one hear his own Minister, though it may be he was an Ignorant, drunken, dumb, profane wretch, and if they did not, they were forced, and compelled to do it, Beloved, this was not according to the Gospel of Jesus Christ: for if it had, surely it had been no good news  

3. Forcing Ministers & Officers on the people.  Thirdly, in the second Government that we have had hitherto, 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 profane 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 only, 
4. Their power exercised against the Saints.  (almost) against the Saints and people of God either as Schismatics, or Lol●ards, or Heretics, or Puritans, or the like; either for doing that that was good, or for things that were trifles, according to their own judgement. 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 Cross in baptism; they themselves said they were indifferent things, and trifles, and yet men must be silenced, and people banished beyond Sea for these things. This government we have had, and there was little good news and glad tidings to the souls of the poor Saints from all this.  

5. Restraining the Spirit in preaching, & praying  Fiftly, they did restrain 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 hour. And for Prayer, when it may be the poor Ministers soul was full of groans, and sighs, and he would have rejoiced to have poured out his soul 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 own spirit as a chip, that he could not pray if he would; and he must read it for an hour together, and then it may be come into the Pulpit: but his spirit was gone.  

6. Their laws backed by secular power.  Again, they backed all their laws with the secular power, and punnishments; they never rested till they had twisted their own laws, with the secular laws the Civil laws of the Land. Every law of theirs was steeled, and backed with some Civil severe law, to confiscation of goods, or imprisonment, or such a fine, to the cutting off of ears, the slitting of noses, the burning of cheeks, to banishment, yea to death itself; 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 hitherto, for thirteen, or fourteen hundred years, either from the Pope, or the Bishops, Papacy, or Episcopacy. And truly Beloved, there is not a title of good news, or glad tidings to the hearts of holy Saints, and tender consciences in all this, as yourselves may judge.  
Now what we shall have the Lord knows I know not, but only thus much I say, that what ever it will be, if it be according to these strains that have been heretofore, than I confess there will be a great deal of heavy tidings, and hard news, even in the Gospel of Jesus Christ; if men call it Gospel, or any thing belonging to it. For my part, as I am wholly ignorant what Government men will set up and call it Christ's, right, or wrong; So I am not ignorant of the fears, and jealousies that are in the hearts of godly people of this, and that thing: but be sure, if it be the government of Jesus Christ, and his discipline, there will be nothing but good news, and glad tidings to the honestest heart, and tenderest conscience; and if it be not such a government, it is not of God; for I have proved plainly, that there is nothing in the Gospel of Jesus Christ, but good news, and glad tidings to the worst of sinners. But if it be a government that I shall be compelled against conscience, and my goods confiscated for this, or that trifle, this is not according to the Gospel; for there are none of these terrible things in the Gospel of Christ, it is all sweet.  

The two worst things in the Gospel good news,  I will give you but one instance, and pass it over; In the government of Christ according to the Scriptures, the two worst, and harshest things that you shall find there, you shall see clearly that they are good things, and good news for a poor Christian to have them set up over his soul.  
As first of all, you know that in the Gospel, 
1. Reproof  the government or discipline, call it which may you will. We find in some cases that the Lord Jesus, will have us not only comfort, and exhort, and teach one another: but in some cases he will have us reprove one another, 
Benefit of Gospel reproof.  and have our Ministers reprove us also, but in love, and tenderness. This is one of the harshest things; and this if you look right on it with a spiritual eye, truly it is glad tidings for a poor Saint, when he hath forgot himself, by the violence of some lust; Then for a sincere hearted Brother, or Sister in the spirit of meekness, and love to reprove him, and set his bones in joint. You have some of you found in experience that a sweet, and wise reproof hath been as pleasing to you as any Sermon of consolation that ever you heard. And therefore you see in Scripture how the Lord sets down reproof, that you may not be afraid of it Levit. 19.17. he tells you that reproof is an argument of love, Thou shalt not hate thy brother in thine heart, but rather reprove him. It is an argument of love. A man that reproves another wisely, and meekly he loves him: for otherwise his poor soul is going in the way towards hell, from God, and fellowship with God, going on in sin. Now a man that reproves him he brings him bacl again from sin, and that strangeness from God that he was in a course to run into; therefore I say, there is no such evil in reproof.  
Besides, the Scripture saith it is a precious thing Ps. 14●. 5. David saith Let the righteous smite me, and it shall be as balm, it shall be a kindness; let him reprove me, and it shall be an excellent oil, it shall not break my head. It shall be as excellent oil, or balm to heal his soul. Reproof is called a profitable thing also, 2 Tim. 3. The Scripture is profitable for instruction, and reproof, etc. If reproof were an evil thing, one could not say that the Scripture were profitable for such an end.  
It is a great judgement of God, when God casts a man into such a condition that no body will reprove him. It is a thing that I am many times afraid of, truly almost to trembling, lest a man should so carry himself to the Saints, and so estrange himself that they will not reprove him; O, it is fearful when a man stands on his own bottom, and on his own legs, that men shall say, there is a Professor, he is so proud, and so foolish that none will reprove him. Saith God to Ezkiel, Thou shalt not be a reprover to this peaple; and in Hosea 3. Let no man strive, or reprove another. Why so? saith the Lord in the end of the Chapter, Let him be as a backsliding heifer, Ephraim is joined to Idols, let him alone. It is a pitiful thing when God shall leave a man as a heifer, that is turned into the meadow to grass, let him alone. They used to blow with heifers in those days as we do with horses and Oxen, and the horses, and Oxen are called from the house to the Blow, and are driven and beaten: but when the Ox is turned to grass to be fatted, let him alone, he lies down, and riseth when he will; so these people were so wicked, that no man should reprove his brother, but he should be as a lamb in a fat Pasture. So that reproof, that is one of the harshest things in the government of Christ in the Gospel, it is a good, a precious, and profitable thing. It is a great judgement to be without it: therefore though that be used, the doctrine holds true, that there is nothing but good news, glad tidings in the Gospel of Jesus Christ.  
There is another thing, that is, Excommunication, 
2 Excommunication.  cutting a man off from the people of God, or delivering him up to Satan. A man may say that is a terrible thing; It is terrible as I said before, when there is secular punishment with it, confiscation of goods, and loss of estate, and freedom: but according to the Gospel of Christ you shall see, that even the delivering men up to Satan, Christ Jesus intends it in love, for the good, and salvation of their souls; It is harsh, but it is good news, 2 Cor. 5. saith the Apostle, In the Name of the Lord Jesus Christ when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus; speaking of the incestuous person. If men will be so wretched as to sin grossly, the Lord Jesus hath ordered that such a man shall be delivered to Satan; for what? that he may be damned, and to bring him to hell? No, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. And truly Beloved, I have seen, more than one that have blessed God for that Ordinance, that have been brought to humble their souls, and sweetly, and closely to walk with God again, by the blessing of God on that Ordinance. Now I have told you the worst in the Gospel, either reproof, and that but upon great occasion; or else delivering to Satan, and that must be upon extraordinary occasion; yet both are sweet, and profitable, and precious for the good of the soul; Therefore the truth of the Doctrine holds clear to you, that there is nothing in the Gospel, look which way you will, but good news, and glad tidings to the worst of sinners.  
Object. 
No peace to the wicked.  There is one objection more, and so I proceed 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 waters cast out mire, and dirt. The Prophet seems 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 news to wicked men, even to the worst of sinners.  
Ans. 
three Ways. 1. It is rather Law than Gospel.  The are three ways to answer it, in few words.  
The first is, that however Isaiah was in a sort an Evangelicall Prophet, and spoke many things of Gospel by way of Prophecy; he saw things for us, and not for himself, as Peter saith; yet these kind of expressions are more properly Law, than Gospel; for it is certain there is no other language in the Law but that, there is no peace to the wicked; Transgress 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 near, and to them that are affar off; And who were they? The Gentiles that were emphatically sinners: are we not Jews (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 he 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, he 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, than 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 means 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 do, 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 damn him; this is the language of the old Testament.  
But you will say; will you speak peace to drunkards, Object. and sinners?  
Answer 
How judgements are pronounced against sinners.  We speak judgement, and curses, and damnation to them, when once we have first offered Christ, and they refuse him. And for this reason, and no other according to the Ministry of the Gospel, I am to pronounce, damnation, and curse, to wicked men, because they refuse Jesus Christ: because they do 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, etc.  
Ans. 
Continuance in sin a sign of unbelief.  No; Why? because I speak against a drunkard, not properly because he is a drunkard, but his drunkeness is a sign that he continues in unbelief, 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 signs 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 hell, as those in the Mountains of Wales, etc. 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, etc. But under the Gospel all are wrapped up in unbelief: 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 show what profit we may have by this Doctrine, by way of Application.  
Use 1 
To learn that in the Gospel salvation 〈◊〉 offered 〈◊〉 sinner, 〈◊〉 sinners.  There be divers special Lessons that I would have you learn hence.  
The first is this, that this truth that I have now taught you, it is the door 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 kind of devotion and Profession, but it is not built according to the Gospel: but if you would walk according to the Gospel learn 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 chief of sinners, yet as long as they be sinners, and but sinners they may always look upon Jesus Christ, and salvation in his hand to bestowed on them. This is a truth that thou must learn, and be taught it of God, or else thou canst not go one step into the Profession of the Gospel; for (beloved) till you know and learn 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:  though I see no good in me at all whereby I might receive good news from the Law, and though I do 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, 
Unsettledness 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 go and lay hold on Christ any other way, in any other consideration, that you are humbled sinners, or broken hearted sinners, or mortified sinners, as soon as ever temptation tells you that you are not humbled enough, you will be gone again, the bone will be out of joint again, and so you will be as a reed tossed of the wind, you will never be fastened to Christ; whosoever holds Christ upon any qualifications on his side, must let him go one time, or other. As for instance, if he think the Gospel be directed to broken heartedness, and he can weep at a sermon, to morrow his heart may be hard, and then he thinks, he is a devil that was but now a Saint. Therefore many Christians after many year's Profession of Religion never felt their souls knit, till God rightly, and truly taught them this lesson: but then they were knit to Christ, and their souls were never in and out, they were never lose more; because they were able in all temptations to retreat to this truth as a refuge. For let the devil tell a man he is no Saint, the soul can say, I am a sinner; if the devil say, thou art an hypocrite, I, but an hypocrite is but a sinner, I am a sinner still, though I be not a broken hearted sinner; so let the devil, and hell say what they will, they shall never beat him from that refuge; And saith the soul being a sinner I am the proper object of grace and life, and salvation in the Gospel, and though I have no comfort as a Saint that I am in the Kingdom of Heaven, yet at least I have comfort that I am a sinner, and I may be there: though I have no comfort that I am in, yet I have comfort that I am near, and the door is open; though I be not a Siant I am a sinner, and if I have no real interest in Christ as a Saint, yet I have interest in the promises of Christ as a sinner; and though I cannot serve God cheerfully as a Saint, yet I will serve God as comfortably as I can, as one that may be a Saint. In Matth. 13. It is said of the Merchant man, he found the field wherein was the treasure, he rejoiced. I remember a worthy man of this country, he saith, he rejoiced not that he had found the pearl the treasure: but he rejoiced that he was come near a good bargain, he was come to the field where it was; so though I be not assured that I am a Saint, yet a sinner may rightly receive this truth with joy as a sinner, because he is near a good bargain.  

Many do little for God, why.  This is the reason that you have many Professors that mislearne the first principles of religion of which this is the greatest, they will never do any thing for God but when they are assured of their salvation, if there be the least doubt that the work of grace is not right, they mope, and will do nothing for God, but vex, and fret, and tug, and when their qualifications are gone that they builded on, than they think they are hypocrites, and damned creatures, and God shall have no service from them; when other people that it may be have not fully assurance they are Saints, not one day of three in the whole year, yet there is a current, and stream of obedience, and love, and delight in God in some measure, and they go on constantly, though not so strongly, doing and suffering his holy will; Why? because they have learned the Gospel aright, they obey God in the notion of sinners; saith the soul, I see a great deal of love in God to poor sinners, and the Gospel contains nothing but glad tidings to sinners, and though I have nothing in me that may make me the child of Christ, yet the way is open, therefore I will go on with the work, let him do what he will. Thus the soul is knit to Christ that come what will, it will never be beaten off from Christ I never knew my own soul knit to Christ till God had taught me this, but it was off, and on, as a bone in and out, a Saint to day, and an Hypocrite to morrow, to call God Father to day, and Enemy to morrow. The Gospel is directed to a sinner, quasi a sinner, not as this, or that sinner, but as a sinner; there is the object of salvation. This makes a Saint I say go with constancy, if I cannot go to Christ as a Saint, yet I can as a sinner; so he hath something that k●epes him that he is not as many Professors, that are ready to kill, and hang, and drown themselves, because they see the Gospel is made to Saints, and they see they are not Saints, than they are in a worse condition than sinners. Learn this you that are Professors of Religion, that are in and out, that have spent ten, or twenty, or thirty years, and your souls are not knit to Christ, beg of the Lord to teach you this lesson.  
The next Lesson that I would teach you from the Lord is, Use 2 
To labour for a perfect spirit of adoption.  that this being so, that in the administration of the New Testament, or the Ministry of the Gospel, there is nothing but glad tidings no object but what is amiable and good; then all you that have received Jesus Christ, let me exhort you to this, labour to get up in you a perfect spirit of adoption, my meaning is this, you know there is a spirit of adoption, and a spirit of bondage, the spirit of adoption is a frame of heart, a temper of spirit like that of a child to his father. And you know it is ordinary with the Saints, that they have a little adoption, they can cry Abba father, a little, and low, and at sometimes: but there is a great deal of the spirit of bondage mingled with it, there are sometimes fears, secret whisper in the heart, O, thou art not right, Christ is not in thee; if he were, it is impossible thou shouldest be so weak, and so easily overcome, and there will be some flaw in the heart, and soaking in of guilt, that w● eat out a man's peace, that sometimes he shall call God father, another while he will look strangely upon God, and be afraid to come to God, and be loath to go upon his knees before him, and be glad when he is got out of his presence; there is a spirit of bondage mingled with the spirit of adoption. Now in the New Testament we should labour for a full spirit of adoption. 
Full spirit of adoption what.  What is that? that is, that there may be nothing in my heart towards God, but pure love, because in his dealing to me there is not a syllable but love, and grace, and glad tidings to me, and my heart and life should be answerable. 
Fears, & horrors, whence.  For the reason of all the horror that you find in your hearts, and all your fears and troubles that arise there, they are from this error in your minds, this opinion that is not quite rooted out, that there is in the Gospel administration some ill, and bad tidings, there is some love, and some hatred; some mercy, and some wrath; you think that it may be God is your father, and it may be he is your enemy, and that because you have sinned he will damn you to hell. This is natural, and ordinary. Now if you were convinced that there were nothing in the Gospel since our Lord Jesus is gone to heaven, and is at the right hand of his Father, there is nothing in his dispensation but love, and mercy, and no wrath; hell, and damnation, and sin, etc. are all thrown away, and if I be perfectly righteous, and perfectly justified from all my sins; if I have the spirit of Christ given me, and am one with God for ever, by an everlasting Covenant, and shall have life, and a Crown of glory for ever, and my sins shall not be laid to my charge; O, what a clear, and sweet spirit should I have in God's service! and not a muddy, and dogged, and froward spirit that ariseth from guilt soaking into the soul. When I view this truth over, and pull it by peice-meale, and see that there is no gall, nothing in the Gospel, first, or last, but what is amiable, and beautiful, and blessed news to sinners; then there should follow this consideration, why should there be any thing in my heart, and spirit towards God, but amiable thoughts, and love, & c? why should there be any of those coares of unbelief, and distrust, and fear, and horror? Those mixtures of adoption, and bondage? Why should there be hellish fears, or guilt in me, since there is no wrath, not anger at all in God? Why should not the carriage of my heart be clear towards him, as his is in his Son, by the administration of the Gospel towards me?  
Labour for a perfect spirit of adoption, that you may not have any of those bubblings of bondage in your spirits that now over take you, and are twisted, and woven with that little adoption that you have. For, who is there among us to this hour, but when he comes before the Lord, and hath a little smiling in his soul to see his favour, and a little joy, and delight to come at him; and yet there is some fear, and trembling, as Peter when he was on the waves, and what if God will not receive me? etc. Therefore study to keep up the spirit of adoption. It is a hard thing to keep up the temper of a child in the soul, especially, when God lets a man fall into temptations, and folly, and weakness, etc. But though it be hard labour to keep up that temper, at least thus much, that thou never come to so low a condition (which was the prayer of one that was a good man) wherein thou canst not with a full mouth, and with a clear heart call God father, and thee his child, though the unhappiest, and unworthiest child. If thou come below this, if thou call on God with fear; and canst not cry abba, abba, that is as much as daddie, daddie, as our babes use to say, if thou do not come so high, thou art spoiled, and undone, desire God to teach you this Lesson also.  

The damnation of them that refuse the Gospel just.  Thirdly, if this be so that the Ministry of the Gospel is all glad tidings to the worst of sinners; then I appeal to you all, and let every man put his hand upon his own breast, and if this be a truth (as I hope it hath been cleared) you shall all be your own judges; how just will the damnation of that sinner be that will not receive the Gospel. If there were in the Gospel ridged tidings, sad news, (as people are apt to fancy to themselves) than it were no wonder if one persecuted it, and another despised it, and another neglected it, and another turned it into wantonness: But when it comes in such a breame that there is nothing but love, and light, and salvation, and grace, and all freely laid down at the feet of a sinner for his receiving; nay, he shall have power, and grace to receive it, he shall have salvation, and a vessel to carry it in; judge how justly thy damnation will be in the last day, man, or woman, whosoever thou art that settest thyself against the Gospel, and wilt not receive salvation.  

Damnation mentioned frequently in the new-Testament why.  This is the reason why damnation comes out so rife in the new Testament, it is scars ever mentioned in the old Testament, that I know of damnation is not mentioned in the old Testament, nor hell, but as it is taken for the grave, etc. But when grace, and the Gospel, and life comes, damnation comes at the heels of it; How can ye escape the damnation of hell? Then comes the worm that never dieth, and the fire that never goeth out. The reason is, because then damnation is proper; Then when a man will not receive salvation, not because he cannot, no man is damned because he cannot receive Christ: but because he will not receive this salvation, and grace. Therefore saith Christ, Mat. 28. Go preach the Gospel, he that believeth shall be saved, he that believeth not shall be damned. That is, saith that godly Dr Preston, go tell every wicked man this good news, that Christ hath brought salvation: But it may be they will not believe what we say to them, there is no more in the long and short, but in a word tell them they shall be damned. That is the reason in Mat. 22. where the Ministry of the Gospel is compared to a feast of dainties, and one slights it, and another despiseth it, and another rejecteth it; and when the Master of the feast came it is said, he found one without a wedding garment, and that the man was speechless; he was as a man saith Beza with a halter about his neck, saith he go, Bind him hand, and foot, and cast him into utter darkness, there shall be weeping, and wailing, and gnashing of teeth. He was speechless, he had nothing to say. and truly, I have had more experience lately, than ever I had in my life, I saw a man that was accounted all his life a professed Atheist, and I was with him in the room when one in the company opened the Gospel from one end to the other (as I have endeavoured in my poor ability to do now) and all the riches, and the salvation of it, how free it is, how there is no core, nor nothing but what is amiable; Saith the man when he had done, judge ye, will ye not think it just if ye be damned, if ye will not receive, and obey this? Saith he it is so, I deserve to be damned without mercy. Consider this, you will say so too, you will be made to confess how just your damnation will be for refusing it. If there were any thing in all this that were harsh, and cruel, and rough, and ridged it were somewhat: but when God hath cast the Gospel into such a mould, and way that every thing smiles, and all is roses; and yet a wretch shall go and persecute it, and slight it, and neglect, and despise it, I leave such a man, let him judge himself at the last day worthy of damnation: for he shall have judgement without mercy, that rejecteth this mercy; When men have this mercy without mixture of judgement, it is fit that those men should have pure judgement without mixture of mercy.  

Whose destruction God laughs at.  This is the reason that the Lord laughs at men's destruction, Pro. 1. when it comes as a whirlwind. Now we must understand that God doth not laugh at any man's destruction, as a transgressor of the Law, for he hath cast himself into a necessity of sininng, and hath damned himself, and he cannot help it. And God will not laugh at the destruction of the Gentiles, and heathens that have not heard of the Gospel: but when God comes by his Ministers, and opens, and unbowels all the mysteries of the Gospel to people, and hath laid all before them clearly, yet then for people to love darkness rather than light, and to continue drunkards and whoremongers, and swearers, and villains, and jearers of God's people, and laugh at his Ordinances, this makes the Lord laugh at their destruction. I beseech you therefore, all you that yet never received the Gospel of Jesus Christ, Use 2 
Gospel Ministers to be embraced.  consider what I have said.  
In the fourth place, if the Gospel, and the Ministry of it be good tidings, and glad news to the worst of sinners; Then Beloved you should me thinks embrace with all affection the true, and sincere Ministers of this Gospel, these Messengers that bring you these glad tidings we. are (as the Apostle saith) the offscouring of the world, a spectacle to men, and Angels. Truly, there are no Ministers in the world that are more persecuted, and hated, and despised, than the humble, sincere Ministers of the new Testament, of the Gospel of Jesus Christ, nor never were; This is a sore, and a strange thing, if we did bring one word that were sad, and grievous, and harsh to you, it were no wonder, but if all that we speak be the voice of the dove, doves language, all sweet; come to the Gospel Ministry, if there come a poor man full of sadness, the Ministry of the Gospel speaks a word of comfort to him, if he be in darkness, and he knows not which way to go, waiting on a Gospel Ministry there is light to find his way. If he be in fear, and know not his estate what he is, a Gospel Ministry will give him assurance of God's love; so it brings glad tidings to some souls every hour. Is not this than madness in men that of all creatures in the world they hate that man, and those Messengers that bring these blessed glad tidings. There is a Prophecy in Isaiah 52.7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good things, that publisheth salvation; that saith to the righteous, thy God reigneth. How beautiful are their feet? much more their lips; you do not in this as you do in natural things, if a man come, and bring glad tidings of taking of such a Town, or of such a victory, though it may be there is loss, and little good in it, we all welcome it, and he is rewarded presently, and hath all ways of encouragement, and yet when people shall come, and by the Spirit of God make known all the love of God in Jesus Christ, and all the riches of the Gospel in Jesus Christ, that your hearts should so rise against it, that you should receive and entertain so many prejudices against it, it is a strange, and wondrous thing. Therefore you should do well me thinks, as you read in the book of God, 2 Sam. 18.27. of two men that did bring tidings to David of the wars, and the watchman said Me thinks the running of the foremost is like the running of Ahimaaz the son of Zadok; and the King said, he is a good man, and comes with good tidings. He would have the watchman open the eat quickly; why, because he was a good man, and did bring good tidings. So we should, especially if men be good, and holy, and humble, and feel the power of that they speak, and express it in their lives, say as David, that is a good man, and bringeth good tidings; he will teach me if I be ignorant, he will comfort me if I be sad, he will direct me if I have lost my way; he will build me up if I thrive not in grace. The consideration of this truth me thinks should banish all those strange thoughts, and prejudices that we have against the Ministers of the Gospel.  
In the first place another lesson is this, Use 5 
To hearken to, and inquire after the Gospel.  if the Gospel be such good news, such glad tidings, than you should hearken much after it, and inquire much into it. We all (you know) are naturally greedy to hear news, and we know how much time is spent (here in the City especially) in reading diurnals, enquiring after tidings, and how much money is cast away that way. We should do so much more about these glorious tidings of the Gospel of Jesus Christ. It is not enough to hear a Sermon, or to read a Chapter once, or twice a day, as it is the manner of some, that will not bring us to know the mysteries of the Gospel, but we must search the Scripture, and compare spiritual things, with spiritual things. As in earthly tidings, if a man tell of such a victory one way, and another after him another way, and a third a third way, you compare what they say, and their letters, and news, to find out the truth. So you should be earnest in seeking God, and beg his Spirit, compare Scriptures together, see what the Scripture saith in such a place, and how in another place, and this is the way to find out the mystery of the Gospel.  

Gospel tidings great and true.  These tidings are great, therefore inquire into them, and they are true tidings, they are not fables, and tidings of common concernment to every Saint; therefore let this be the use that thou and I should make of it, to desire the Lord to lead us into the depth of those mysteries, and to set ourselves to study it more, and more; for the further we go the more we shall find, as in a mine; It is not as in your news, many times you have a great deal of good news, & in a day, or two it vanisheth to nothing: But here you shall find, first the field, and then the pearl. Professors are grown careless, they were wont to read Chapters morning, and evening, that was ordinary, but thou must do more if thou wilt understand the mysteries of the Gospel, compare one Chapter, and one Scripture with another, search the Scriptures, and go to God to open the meaning of it.  
Sixtly, 
● Use 6. To spread these glad tidings to others.  spread these glad tidings as much as you can to others. You know when people receive good news they run and tell it to others. The poor shepherds Luke 2. when they heard the news of the Messiah, they left their sheep, and ran to the Towns to tell it. So, when Christ was risen Mary runs to tell the news to the Disciples. Beloved, when we understand this good news we should endeavour to spread it. People buy diurnals for their friends, and fold them in their Letters, and send them about the Kingdom; let us do so with these spiritual tidings, that we may send them forth. O, I would to God that we did see how the poor Countries in the North, and West of England, in many places, in Towns, they have not so much as a Service-booke, not so much as reading; if God settle, and compose these times the Lord give you hearts to join together to find out a course, to send the Ministers of the Gospel to bring the glad tidings to poor people, that lie in the Mountains of darkness, and in the shadow of death.  

Gospel-preaching not to be hindered.  And let us not be so curious, or scrupulous, as to hinder people that they should not preach the Gospel. Suppose people have no degrees in the University, or it may be have not the knowledge of the tongues, (though that were to be wished) let us not pick quarrels with them to stop their mouths, and to hinder the preaching of the Gospel. And let us not think so hardly in these days, of those men that God hath raised to preach the Gospel. It is strange you shall have your Pulpits ring, calling them Tub-preachers, and Tinkers, and Cobblers. We should think better of them; Why? they are filled with good news, and they go and tell it to others. We do so usually in other things, when we have good news, we run to our friends, and neighbours, and comrades, and make it known.  

New light discovered in these days.  This is an age wherein God comes and fills his people, with the glorious light of the Gospel, and poor wretches, they cannot choose but speak what they have seen, and heard; therefore be not so captious, and furious. The Lord hath spoken, who can but prophesy? Amos 3.8. When God fills people's souls with the knowledge of Christ; who can keep it in? It is as the new wine spoken of in Job, it cannot be kept in. And surely the time is coming that young men shall see visions, and old men shall dream dreams, and God will pour out his Spirit upon all flesh, and they shall prophesy; It is prophesied in Joel, and this is to be made good in the new Testament. And therefore if we see that the Lord fills young men, or tradesmen, etc. and gives them hearts to go, and tell the good news to others; why should you be so extremely troubled, and spend your spirits in rage at it?  
I use not to tell stories, but let me tell you this one thing; since I have been from you of late, I have observed, and seen, in the Mountains of Wales, the most glorious work that ever I saw in England, unless it were in London; the Gospel is run over the Mountains between Brecknockshire, and Monmouthshire, as the fire in the thatch; and who should do this? They have no Ministers: but some of the wisest say, there are about 800 godly people, and they go from one to another. They have no Ministers, it is true, if they had, they would honour them, and bless God for them; and shall we rail at such, and say they are Tub-Preachers, and they were never at the University? Let us fall down, and honour God; what if God will honour himself that way? They are filled with good news, and they tell it to others; and therefore vex not at them, and say, O, what times are these! and what will become of us? Why, what is the business? O, such a man he was never Master of Arts, he was never at the University, and he takes upon him to preach; when it may be he hath more of God in him than I, and a hundred that have all this.  
Only take two Cautions. 
Cautions   

Learning not to be disparaged  First, I speak not to disparage learning, or learned men, it were to be wished that there were more godly, and learned men also in England, and Wales.  

Men not run before they be sent.  Secondly, take this Caution, that because God fills many with the Gospel, and they do a great deal of good, take heed lest any of you run before you be sent, that is, that a man go not rashly, and believe his own judgement rather than the judgement of the Saints; as divers in this City they think they are fit to preach, and other people of God that are better able to judge of their gifts think not so, and yet they will run presently. Take heed of pride, and rashness, but if God fill a man with the tidings of the Gospel, and others of the people of God see it sparkle out as a vessel full of new wine, who am I that I should resist, if with humility he make known this tidings to others?  
If the Gospel be such a thing (as I desire you to spend some thoughts in considering of this truth) than this should comfort us, Use 7 
Comfort against present troubles.  and help our patience a little in these trouble some times; that though all be out of order, and we suffer such losses, yet blessed be God we have the voice of the turtle still in the Land; thou mayest say, though I have hard news at home; trading is low, and my stock is small, yet blessed be God I have the Gospel, that is, I have abundance of glad tidings made known to my ears, and to my soul every day. This is some comfort, you have less of outward things, but more of inward (I suppose) then ever.  
Another thing is this, Use 8 if this be so, than it is a caution that is necessary to be observed by us that are Ministers, 
1 Not to corrupt the Gospel.  they must take heed of two things.  
First, take heed of currupting, and adulterating this blessed Gospel, and glad tidings with their own wisdom, it is glorious enough of itself, every addition of humane wisdom makes it worse; take heed of sophisticating the word of God, of playing the hucksters, as the Apostle saith 2. Cor. 3. we are not those that play the hucksters, hucksters mingle apples and pears: they mingle their commodities, take heed of that.  
And then take heed of mingling the Law, 
2. Not to mingle Law and Gospel.  and the Gospel together. It is true the Law is necessary, and is added to the Gospel; but God intends not in the new testament that it should be mixed and mingled with the Gospel. As to instance in a few; many ministers undo the souls of people, I know this by experience that a Gospel-heart, that is but weak in Gospel light, and grace, had rather lie a year in close prison than to be a year under a ministry, jumbling old and new together the Law and the Gospel, for it routs, and onfounds a poor soul. As to preach terror and damnation to a sinner qua a sinner, properly as a sinner; though we be called ministers of the Gospel, yet this is a part of the ministry of the Law: for the Law brings curses for a sinner, and blessings for him that doth well; now when we quatinus as a sinner dam him, 
2. It is legal to do good or abstain from evil for fear of judgement.  and curse him, we harden him, and make him run further from God then before.  
Secondly, when men have drawn men to good, or driven men from evil with judgements, either spiritual, or temporal: this was the way of the ministry of the old testament. When people shall take all the judgements of the old testament, and persuade a man to do this or to take heed of that, or else thou shalt have judgement fall upon thee, and thou wilt bring judgement, upon the Land. Beloved, this was the way of God certainly and the way of the ministry of the old testament; but I never knew a saint a void evil, or do good for fear of such judgements. Therefore look to thy own experience; men may play at dice with the word of God that way; if a man's ways like them not, they may say they will bring judgement upon the Land, as Independants, or as such, and such men; but these are but bugbears, why? because in the Gospel, the saints are delivered from the hands of their enemies that they may serve God with out fear: they know that in God there is no cloud, God may chasten, and correct them out of love but there is no danger otherwise. And then again they are delivered from men, they are not the servants of men.  

'Cause of divisions.  I do think for my part constantly, that the main cause of all the divisions, and stirs, and contentions among us is because there's so much of the old testament in our ministry especially, and our profession must be accordingly; for our strength will be according to our meat. And truly a man may be a Godly man, and yet may be a minister of the old testament; and if you take a man, let him be a Godly man, if his grace be bred in him by the ministry of the old testament, and nourished in him by that: and take another saint that hath grace planted, and bred by the ministry of the Gospel, and nourished by that, the former man though he be godly, must of necessity persecute the latter. I pity them when ministers rail against this man, and against that, and they know not why, yet they may be Godly men. Ishmael might be a Godly man for aught I know; he was a type, not of wicked men, but of men under the old Covenant, If ever you will have peace and comfort, in the Land, beg of God to remove an old testament spirit from our preachers, from our prayers, and our principals, and to set up the new testament, Jesus Christ in the Gospel, and then certainly the promise shall be fulfilled, we shall be all of one heart and one way, and one mind, but it will never be otherwise as long as some reach to the ministry of the new testament and others go in the old, as Ishmael, and Isaak could not be reconciled, no more will these.  
I will conclude all only with this last word, Use 9 
To receive the Gospel.  seeing it is clear out of the word (and so truly I hope you apprehend it through God's grace that the whole Gospel is Good, it is nothing but sweet and glad tidings to the worst of sinners, much more to saints; then I exhort you in the name of Jesus Christ that you receive this Gospel. O there is no reason why thou shouldest be so  of Christ when we speak fair, and offer fair to your souls, and beseech you earnestly, and give you reasons why you should receive Christ, you hearken but a little, and you go away so shy, there are some sinners still: beloved there is no reason for it, God deads' plainly; there is no tittle in the Gospel but it is really good and glad tidings to the worst of sinners; therefore receive it. What is that? Endeavour to believe it, 
1. To believe it.  for the Lord Jesus that is the faithful witness hath said it: and children heretofore used to say, it is as true as Gospel; and though it be Gospel, and truth yet you will not believe it.  
Then endeavour to embrace it with joy, 
2. Embrace 〈◊〉 with joy  and affection as in 1. Thess. 1. see how they received the Gospel in joy with much affliction. What if it bring a little affliction with it, that thou be jeered; receive it with joy, it is joyful, and glad tidings.  
And then resign thyself give thyself wholly up to walk according to this blessed Gospel, 
3. To give up ourselves to it  and not to turn it into wantonness, or abuse it, but that thou mayest give thyself body and soul as a living sacrifice to Jesus Christ, that since he died for thee, and hath given thee abundant righteousness, and everlasting salvation, and all blessed, and glad tidings in it, that thou mayest give thy self, and all that thou hast, and art freely to live to that Jesus Christ, and to obey his blessed commands. These are the uses that you and I should endeavour to make, that this truth may remain, and abide with us, that there is nothing in the whole ministry of the new testament but good tidings, and glad news to the worst of sinners.  
FINIS.   

An alphabetical Table of the principal Heads contained in the foregoing SERMONS.  

A  
ABuse, see Liberty Accident Part. Page How men come to do good by accident Part. 1. Page 148  
Adoption Spirit of adoption to be laboured for Part. 2. Page 40  
Full spirit of adoption wha Part. 2. Page 41  
Affliction see moderated  
Age Decency in regard of age Part. 1. Page 82  
All what meant by it Part. 1. Page 4.  
Angels. Angels wait on the Saints Part. 2. Page 18  
Ascended Christ ascended into heaven Part. 2. Page 16   

B  
Backsliders Backsliders their course Part. 1. Page 156  
Baptism Baptism, how appointed Part. 1. Page 1●  
Baptism, the substance of it only set down Part. 1. Page 23  
Baptism, the way to peace about it Part. 1. Page 100  
Manner of baptism determined by the Magistrate Part. 1. Page 108  
Baptism doubted of by some Part. 1. Page 141  
Believed, Believing Believing in Christ what Part. 1. Page 36  
Gospel to be believed Part. 2. Page 54  
Bind Not to bind others where Christ hath nor bound them Part. 1. Page 59  
Bishops Bishops their practice Part. 1. Page 48  
Bondage Spirit of bondage whence Part. 1. Page 52.  
Brethren Expedient actions bring good to our brethren Part. 1. Page 70  
Burden Religion presented by some as a burden Part. 1. Page 145   

C  
Scripture not all delivered in Canons Part. 1. Page 167  
Carnal, see outward  
Freedom from Ceremonies Part. 1. Page 14.  
Why men run from Christ Part. 1. Page 26  
See sinners, Spouse, mind  
Christian, see spiritual, Question, excellent  
The Church may determine concerning Gods worship how Part. 1. Page 1ST  
Cautions for Churches in determining Ibid  
The ten Commandments of force in the new Testament Part. 1. Page 13  
Upon what ground Saints obey the Commandments Part. 1. Ibid  
See weakened  
Coming to Christ what Part. 1. Page 36  
Common see heart Paul's Compliance with men Part. 1. Page 12  
Concurrence of things to expediency Part. 1. Page 67  
Condition of men by nature, showed by the Gospel Part. 2. Page 11  
Conscience of Saints to be warily dealt with in imposing laws on them Part. 1. Page 111  
Contention one cause of it Part. 1. Page 41  
Ignorance of Christian liberty causeth Contention Part. 1. Page 54  
Contentions to be avoided Part. 1. Page 71  
Contentions among Saints how to end them Part. 1. Page 99  
No reason of the present Contentions Part. 1. Page 125  
Contentions whence they are Part. 1. Page 128  
Gospel not to be Corrupted Part. 2. Page 52  
Gods Covenant in the Gospel Part. 2. Page 16  
Of being Covered, or uncovered in heating the word Part. 1. Page 114  
Creature what meant by it Part. 2. Page 3  
Gentiles called creatures, why Part. 2. Page 4  
Credit to be given to what Christ teacheth Part. 1. Page 36  
Custom hardly broken Part. 1. Page 21  
Custom of Churches, and Saints to be looked to Part. 1. Page 113  
Custom the weakest rule in spiritual things Part. 1. Page 114   

D  
Damned, Damnation A man may be damned for doing lawful things Part. 1. Page 93  
Damnation of Gospel refusers just Part. 2. Page 43  
Decency what Part. 1. Page 78 see person, relation profession, sex, age, season  
Those that eyenot expediency lead others to destruction Part. 1. Page 150  
Things that God hath determined not to be weakened, Part. 1. Page 65  
Things concerning worship to be determined how Part. 1. Page 170  
Service of the Devil hard Part. ●. Page 33  
see sweetness  
Christ died for us Part. 2. Page 15  
Sweetness in sin from distemper Part. 1. Page 34  
Division, the cause of it Part. 2. Page 53  
Christ a door, how Part. 1. Page 29  
Duties means of salvation how Part. 1. Page 31  
Duties not to justle out o'er another Part. 1. Page 78  
Duties how required in the Gospel Part. 2. Page 22   

E  
THE ways of Christ easy Part. 1. Page 29  
Things left for us to do easy Part. 1. Page 32  
Christ's ways easy how Ibid  
What use to be made of Gospel easiness Part. 1. Page 97  
Gospel duties few, and easy Part. 2. Page 24  
Expedient actions tend to edification Part. 1. Page 73  
Disorderly actions miss their end Part. 1. Page 87  
Religion presented by some as endless Part. 1. Page 143  
Infringe, see liberty,  
Engagement to parties inexpedient Part. 1. Page 171  
Encouragement see Sinners,  
Things simply evil inexpedient Part. 1. Page 62  
Good to be ommitted when their comes a greater evil Part. 1. Page 63  
Every example makes not a law Part. 1. Page 55  
Example of old Saints to be looked to Part. 1. Page 112  
See rule  
Benefit of Gospel excommunication Part. 2. Page 33  
What makes an excellent Christian Part. 1. Page 152  
Expediency what Part. 1.7. Page 66  
Expediency to be looked to as well as lawfulness Part. 1. Page 11  
Few things expedient Part. 1. Page 61  
Meaning of the word expedient Part. 1. Page 88  
Helps to expedient walking Part. 1. Page 177  
See strict  
externals how far to be looked to Part. 1. Page 22  
See Worship   

F  
Some men pleased with doctrine out of faction Part. 1. Page 163  
Faith required, and bred by the Gospel Part. 2. Page 25  
Sinners invited to a feast Part. 1. Page 28  
Vain fears in God's ways to be avoided Part. 1. Page 104  
Fears, and horrors whence Part. 2. Page 41  
Things left for us to do, few Part. 1. Page 32  
Few turn from Christ to serve Satan Part. 1. Page 35  
Who they be that intent good but to a few Part. 1. Page 140  
Gods love fruitful Part. 2. Page 13  
Danger in making laws for the future Part. 1. Page 110   

G  
Gentiles the worst of sinners Part. 2. Page 5  
see creature  
Expedient actions advance God's glory. Part. 1. Page 69  
Who they be that do little for God. Part. 1. Page 143  
Why men do little for God. Part. 2. Page 29  
Godly men how a cause of the present distractions. Part. 1. Page 133  
see judgement.  
Things simply good may be unexpedient. Part. 1. Page 63  
A less good must give way to a greater. Ibid  
Good when to be refrained Ibid  
see evil, easiness.  
To preach the Gospel, what. Part. 1. Page 37  
Liberty in the Gospel, what. Part. 1. Page 95  
Gospel, what meant by it. Part. 2. Page 2  
Difference between the Law & Gospel. Part. 2. Page 7  
Gospel, to be enquired after. Part. 2. Page 47  
To give up ourselves to the gospel. Part. 2. Page 55  
see strict, new, Ministers, corruption.  
Two wrong governments. Part. 2. Page 27  
Grace more in the new Testament than in the Old, Part. 1. Page 10  
Gild in the Saints, whence. Part. 1.52. Page 138   

H Hair.  
Of wearing long hair. Part. 1. Page 116  
see Papists, natural, Devil.  
Doing lawful things with common hearts brings guilt Part. 1. Page 138  
Excellent Christians busied about high things. Part. 1. Page 154  
Hindrances to expediency. Part. 11. Page 171  
Gospel tidings not to be hindered. Part. 2. Page 49  
A sign of an hypocrite to regard only lawful things. Part. 1. Page 90  
Hypocrisy hinders expedient walking. Part. 1. Page 177  
Hold, see Liberty.  
Things honest, what. Part. 1. Page 84  
Spiritual honour real. Part. 2. Page 17   

I Jealousy.  
DEvout jealousy touching truth and error. Part. 1. Page 173  
The service of the Jews in the old Testament Part. 1. Page 32  
Lawful things done inexpediently bring guilt Part. 1. Page 139  
Ignorance, set contentions others Independency Part. 1. Page 49  
Hurtful principles of Independents Part. 1. Page 123  
see Presbytery, contention Indifferent things what Part. 1. Page 64  
Interpret see word  
Christ's intercession for us Part. 2. Page 16  
Gospel to be embraced with joy Part. 2 Page 54  
Godly men differ in judgement Part. 1. Page 125  
Christ shall come to judgement Part. 2. Page 16  
Judgements how denounced Part. 2. Page 35   

K  
Magistrates may determine in things that relate to their Kingdom Part. 1. Page 110  
Knowledge see outward liberty   

L  
Christians must walk laudably Part. 1. Page 83  
Why God laughs at men's destruction. Part. 2. Page 45  
Of those that abolesh the moral Law Part. 1. Page 42  
Those that make laws to tie themselves Part. 1. Page 46  
Those that make laws to bind others Part. 1. Page 47  
Danger to take away any of God's laws Part. 1. Page 59  
Not to make laws where God hath not Part. 1. Page 158  
men's laws forced on people Part. 2. Page 28  
Law and Gospel not to be mingled Part. 2. Page 52  
see example, Gospel  
Things lawful now that were not of old Part. 1. Page 5  
Lawful, what meant by it Part. 1. 6. Page ●2  
Sin in doing lawful things Ibid  
Saints now their liberty in point of lawfulness Part. 1. Page 8  
Christians troubled in the use of lawful things Part. 1. Page 74  
Men reproved that regard only lawful things Part. 1. Page 89  
see expedient, rule, submit heart  
Learning not to be disparaged Part. 2. Page 51  
Errors on the left hand Part. 1. Page 40  
Liberty of Saints in the new-Testament Part. 1. Page 14  
Why Christ hath left that liberty Part. 1. Page 17  
To understand our Christian liberty Part. 1. Page 51  
Knowledge of Christian liberty safe Ibid  
Christian liberty not to be infringed Part. 1. Page 55  
Christian liberty not to be abused Part. 1. Page 59  
Christian liberty to be held fast Part. 1. Page 160  
see others, contention, Gospel  
Life see salvation  
New light discovered Part. 2. Page 49  
Expedient actions increase love Part. 1. Page 70  
Love to be practised by Saints Part. 1. Page 106  
Love to a man's self nature's law Part. 1. Page 119  
Love a help to expedient walking Part. 1. Page 179  
Gods love in the Gospel to sinners Part. 2. Page 13  
Things lovely what Part. 1. Page 85   

M  
MAgistrates how far they may determine concerning Worship Part. 1. Page 107  
Cautions for Magistrates in determining Part. 1. Page 109  
see, time, place,  
Malignant's cause of the present contentions Part. 1. Page 132  
Many see all,  
Masters of families how they may determine concerning worship Part. 1. Page 109  
Means, see duty  
Members of Christ who Part. 1. Page 35  
Saints in the new Testament grown men Part. 1. Page 18  
Excellent Christians have Christ's mind Part. 1. Page 153  
Ministers forced on people Part. 2. Page 28  
Gospel Ministers to be embraced Part. 2. Page 45  
see stumbling-blocks  
Afflictions moderated to the Saints Part. 2. Page 20  
Modesty a law of nature Part. 1. Page 119  
Common multitude cause of the present contentions Part. 1. Page 134   

N Nature.  
THe law of nature to be looked too. Part. 1. Page 118  
Gods ordinary commands agree with the law of nature. Part. 1. Page 119  
Contrary names put upon men and things. Part. 1. Page 101  
Names of persons and things changed by the Devil. Part. 1. Page 131  
Service of natural men hard. Part. 1. Page 33  
Magistrates may determine in necessary indifferent things. Part. 1. Page 109  
The Ministry of the Gospel nothing but good news. Part. 2. Page 6  
Latitude of Saints in the new Testament. Part. 1. Page 12  
see grace, liberty.   

O Offended, see law.  
OFfices and officers in the new Testament. Part. 1. Page 17.  
Saints tied more strictly of old. Part. 1. Page 8  
see lawful, grace.  
Punctual laws in the old Testament. Part. 1. Page 15.  
Old Testament spirit, what. Part. 1. Page 45  
Sign of an old testament-spirit. Part. 1. Page 91  
How men deprive themselves of opportunities. Part. 1. Page 147  
Christians must walk orderly. Part. 1, Page 86  
Things done disorderly, how. Part. 1. Page 87  
What hinders men from winning others. Part. 1. Page 53  
see law.   

P Papists.  
Hardness of Papists service. Part. 1. Page 33  
Men offended that their party is spoken against. Part. 1. Page 163.  
see engagement.  
Posseover strictly observed. Part. 1. Page 16  
What actiins tend to Peace. Part. 1. Page 71  
The way to peace. Part. 1. Page 100.122  
No peace to the wicked, how. Part. 2. Page 34.  
see self, prosperity.  
Some men think truth always goes with persecution Part. 1. Page 175  
Persecution of Saints a previledge Part. 2. Page 19  
Decency in respect of a Christians person Part. 1. Page 78  
Place of meeting to worship how to be determined Part. 1. Page 108  
Pope, his practice Part. 1. Page 48  
Power given in the Gospel to do what is required Part. 2. Page 23  
Practice, see Pope, Bishop's  
Things worthy praise what Part. 1. Page 85  
Praise only to God Part. 1. Page 86  
Of preaching Part. 1. Page 116  
Precepts of several sorts Part. 1. Page 56  
see rule  
Prejudice inconvenient Part. 1. Page 172  
Of Presbytery Part. 1. Page 49  
False Presbytery Part. 1. Page 101  
True Presbytery Part. 1. Page 102  
Presbytery, and Independents wherein they differ Ibid  
Presbyterians judgement's Part. 1. Page 124  
Contention from carnal Presbyterians Part. 1. Page 129  
Principles and ends of carnal Presbyterians Part. 1. Page 136  
see contention  
Principles see Presbytery  
Privilege, see persecution  
Outward profaneness by whom allowed Part. 1. Page 43  
Decency in respect of profession Part. 1. Page 80  
Profit meant by expediency Part. 1. Page 66  
Profit how brought by actions expedient Part. 1. Page 68  
profitable see sin  
Truth goes not always with prosperity Part. 1. Page 173  
Prosperity sometimes goes with truth Part. 1. Page 75  
Of singing Psalms Part. 1. Page 115  
Things pure what Part. 1. Page 85   

Q  
Christians full of Questions why Part. 1. Page 140   

R  
THe Saints must be dealt with rationally Part. 1. Page 110  
Reason of three sorts Part. 1. Page 117  
Right reason, what Ibid  
Ridiculous to tie the Saints where Christ hath not Part. 1. Page 50  
Religion presented by some as ridiculous Part. 1. Page 146  
Christ come to work redemption Part. 2. Page 14  
Decency in regard of a Christians relation Part. 1. Page 79  
Religion, see endless, burden  
Things of good report what Part. 1. Page 85.  
Benefit by Gospel reproof Part. 2. Page 31  
Right hand errors Part. 1. Page 44  
Rigour not to be used in determining things Part. 1. Page 111  
The Law the outward, and the Spirit the inward rule Part. 1. Page 13  
What precepts or examples make a rule Part. 1. Page 58  
To walk all by the same rule Part. 1. Page 103  
Every thing in Scripture not a rule Part. 1. Page 166  
see Scripture   

S  
SAlvation to be accepted of from Christ Part. 1. Page 37  
Wrong ways to salvation Part. 2. Page 12  
Rules mis-drawen from Scripture Part. 1. Page 168  
Heed in drawing rules from Scripture Part. 1. Page 169  
see Canon, Rule,  
Decency in regard of season Part. 1. Page 82  
The way to peace in a man's self Part. 1. Page 138  
Self a hindrance to expedient walking Part. 1. Page 177  
Ministers not to run before they be sent Part. 2. Page 51  
The Saints under the old Testament servants Part. 1. Page 17  
Decency in regard of sex Part. 1. Page 80  
Engagement to sinners to come to Christ Part. 1. Page 26  
Leaving of sin profitable Part. 2. Page 21  
God makes no peace with sin Part. 2. Page 35  
Salvation offered to sinners as sinners Part. 2. Page 36  
see lawful  
singing, see Psalms  
Difference small between Indedependents, and Presbyterians Part. 1. Page 125  
Sobriety a help to expedient walking Part. 1. Page 177  
Saints in the new Testament sons Part. 1. Page 17  
Expedient actions for the good of the soul Part. 1. Page 74  
The service of the devil will one day be sour Part. 1. Page 34  
Saints in the new Testament have more of the Spirit Part. 1. Page 19  
Christ's Kingdom spiritual Part. 1. Page 20  
The Spirit enables to do what is required Part. 1. Page 35  
Spiritual things to be studied Part. 1. Page 105  
Spiritual Christians their carriage Part. 1. Page 141  
Spiritual things by whom relished Part. 1. Page 155  
Spirit by whom restrained Part. 2. Page 29  
see rule  
Ministers to woe men as spouses for Christ Part. 1. Page 28  
Strength not given to keep laws of our own making Part. 1. Page 139  
Men strive about unlikely things Part. 1. Page 126  
Men strive about that they cannot prove Part. 1. Page 127  
Doctrine not to be abused to strife Part. 1. Page 165  
Gospel way a strict way Part. 1. Page 94  
To be strict in point of expediency Part. 1. Page 98  
Stumbling-blocks keep men from Christ Part. 1. Page 27  
Stumbling-blocks removed Part. 1. Page 162  
Saints now tied chiefly to the substance of things Part. 1. Page 23  
see supper  
To submit to Christ's laws Part. 1. Page 38  
To look to our principles against times of suffering Part. 1. Page 176  
Supper of the Lord how ordained Part. 1. Page 16  
Substance of the Lords Supper set down Part. 1. Page 24  
Sweetness in the Devil's service whence it is Part. 1. Page 34  
Sweetness in Christ's service not tasted Ibid   

T  
EVery thing in the Gospel glad tidings Part. 2. Page 11  
Gospel tidings great, and true Part. 2. Page 48  
Gospel tidings to be spread abroad Ibid  
Tie, see ridiculous  
Time of public worship by whom to be determined Part. 1. Page 107  
Comforts against troubles Part. 2. Page 51  
Things true what Part. 1. Page 84  
Saints of old as children under tutors Part. 1. Page 18   

V  
Sign of unbelief Part. 2. Page 36  
understand, see liberty  
Unsettledness in Religion whence Part. 2. Page 57   

W  
Watchfulness a help to expedient walking Part. 1. Page 179  
Weak Christians cause contentions Part. 1. Page 129  
Nothing commanded by God to be weakened Part. 1. Page 165  
Some make the way wider than Christ hath made it Part. 1. Page 40  
Expedient actions tend to the winning of others Part. 1. Page 73  
see others  
Carnal wisdom a hindrance Part. 1. Page 176  
Spiritual wisdom a help to expedient walking Part. 1. Page 177  
God will interpret his own word Part. 1. Page 174  
Fancy to be subjected to the word Part. 1. Page 178  
Notions to be followed as they agree with the word  
The main work of salvation done already Part. 1. Page 29  
Liberty in the externals of God's worship Part. 1. Page 15  
No liberty in the substance of God's worship Ibid  
The main work done concerning worship Part. 1. Page 104   

Y  
Yoke of Christ, what Part. 1. Page 9    

READER,  
THe number of the Pages in the latter three Sermons, beginning with 1, 2, 3, etc. For thy ease in the use of the Table I have set down what is contained in the nine former Sermons, as Part 1. In the three latter as Part 2. Whereby with ease may be found any head in either.  
T. S.