Gospel Liberty, Sermon 9 – Title page 2
Stumbling Blocks REMOVEd.
1 CORINTHIANS 10.23.
All things are lawfull for me, but all things are not expedient.
WEE are come to the laſt Doctrine that wee obſerved from theſe words, namely,
That a Chriſtian in his walking ſhould eye, not only what is lawfull, and what is unlawful, but alſo what is expedient, and what is inexpedient.
I have delivered to you almoſt all that I have to ſay to you concerning this point alſo. Something there is to cleare, or rather to faſten this upon you, that ſo I may finiſh the point at this time.
But beloved, I ſee the devill ſeeks to hinder us, and to caſt blocks in our way, therefore before I goe forward, I muſt ſpeak two or three words to clear a litt… of the way; For wee 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 findes rubbiſh in his way in the morning that muſt be removed;Stumbling blocks removed. and ſo it is in our Miniſtrie. Now for the removing of this, conſider, and underſtand theſe three things, that ſo I may proceed.
Firſt, that whereas we have ſpent foure, or five Lords dayes in opening this doctrine to you, ayming at peace among the Saints: (for, for the other the ſeed of the Serpent they will never be reconciled) I would have you underſtand this, that I have not all this while properly, and directly ſpoken againſt any mans way whatſoever. It is true, I have had occaſion to ſpeak of thoſe that you call Familiſts, and Antinomians, and Independents, and Anabaptiſts, and Presbyterians (though I be wary to uſe any of theſe words, becauſe I deſire peace, but in all that I have ſaid hetherto of any of theſe mens wayes, I did not properly ſpeak againſt any of their wayes; but what I ſpake was by way of illuſtration,The ſcope of the whole work. only to illuſtrate, and cleare the thing in hand; what is that? This, that I profeſſe my ſelfe an open adverſarie, and enemie to, of any thing in the world; all my drift hath been to illuſtrate, and cleare out, that Old-Teſtament principle, that is the root of all miſcheife almoſt. What is that? That principle in you whereby you will goe, and make lawes in externall things under the Goſpel, where Chriſt hath not made them, and in the mean while neglect, or deſtroy love, and peace, and edification. This principle is that that I have followed, and if I have ſpoken of Anabaptiſts, or Presbyterians, or Independents, it hath been to ferret out this principle, that like leaven to my underſtanding hath ſoured us all; and if the Lord direct us that we may have this out, that is my deſigne, and endeavour.
There are two ſorts of people among you;2. Sorts of people. which doe ſomewhat diſcourage, and hinder us in the work.
The one is, divers that are wonderous well pleaſed, I will not ſay, but ſome are pleaſed to edification; 1. Some that are pleaſed with the doctrine for factionthey are pleaſed becauſe they be edified; I hope ſo. But I feare 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 nutts to him to heare any thing ſpoken againſt the Independents; and if he be an Independent, to heare the Presbyterians ſpoken againſt: ſo I feare 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 ſoule 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 cleare, and follow, and hunt out this principle, they take it hainouſly; why ſo? becauſe religion (I muſt tell you) is all in faction, among us; therefore though you your ſelves 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 raile 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 goe along in faction, that no man living is able to doe your ſoules good.
I bewaile it, and it will be your miſery; you in this City, of all places in Chriſtendome, (excepting none) are miſerable people. Here is a populous place, and abundance of Preachers, and abundance of itching eares, and greaſie hearts as the Pſalmiſt ſaith, and you will not be tyed 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 eares, and as ſoone as you have heard a word that croſſeth your corruption, and your fancy you are gone. As if a poore ſoldier ſhould come with a wounded arme, or a broken legg, and deſire a Chirurgeon to put on a plaiſter, and when hee feeles it ſmart, away he goes from that Chirurgeon to another, and ſo to a third, &. a fourth. So, you are miſerable ſouls, without Gods mercy like to periſh for ever; you have hearts as fat as brawne, as fat as greaſe, as ſome tranſlate it. VVhat is that? Our work is upon your hearts, we are Gods hammers the word is called ſo by Ieremiah: Now take a greaſie 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 goe; and were it not for your own meſerie it were no great loſſe. Therefore let me tell you, it is a principle that I am an enemie to whereſoever it is, and it is that I have bin hunting out; and let every one take his ſhare to open it, and labour to finde it out for his good; I would begine with my ſelfe, and I profeſſe before you, that there is no principle, that hath miſlead my ſoule, (to my greife) 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 downe the hedge, and wee may doe 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 booke of the Revelations, He that adds to this booke, God ſhall add to him all the plagues that are written in this booke, and he that puts to any thing, God ſhall put his name out of the booke of life, and I know that he that breaks the leaſt commandment, and teacheth men ſo to doe ſhall be leaſt in the Kingdome 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 maine aime of all was peace; therefore I would admoniſh you all of being like the Spider to draw poyſon out of the ſweeteſt flowers. If wee ſtudie to make peace, & thou pickeſt occaſion of more warre, 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 Gods people. And I am affraide 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 warre; So, when we ſpeak of peace, and uſe means to reconcile the Saints, they pick occaſion of jangling, and wrangling. This is but to cleare the way;
So now, I proceed to that that remaines which conſiſts in two things.
The one is to point out breifly ſome hindrances in the way of the Saints that muſt be remooved, or elſe wee ſhall never walk according to this rule.
Seconly, to ſhew ſome few meanes (as we call them) externall meanes 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 breifly.
The firſt is this, Object. you will ſay, Sir, for all you ſay you ayme at peace, and you endeavour peace; yet notwithſtanding me thinks you ſeem to innervate the word of God, you ſeem to make a great deale of the word of God unprofitable: for if we muſt not make an abſolute rule of every thing here; what doe we with it? There will be a great deale void: for you told us that every example, no, not every precept, doth not make an abſolute rule to binde the Saints; ſo it ſeemes there will be a great deale void; and what ſhall wee doe with it?
To anſwer that briefly, I deny that there is any thing in this bleſſed booke 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 ſhew 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 myſteryes of faith, there are many ends to the word of God beſides making rules to binde 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 reproofe, and correction, and inſtruction in righteouſneſſe. It is profitable for doctrine, that is, to teach the myſteryes of heavenly things to be believed. And for reproofe; to ſhew us where we ſin againſt God, to help to convince us, as the Greek word ſignifies. And for correction; to help to heale our backſliding. And for inſtruction in righteouſneſſe; that is, to make rules, and lawes. So all the bleſſed booke is profitable: but I deny that God ever gave this booke 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 Aphoriſmes; the word of God is not given ſo: Or more plainly, not as the ten Commandments were; where every thing was, thou ſhalt doe this, and thou ſhalt not doe that; it is not given ſo: but as our Common Law, as a rule to walk by: but wee muſt be very warie of drawing rules. We draw it ſometime from the letter of the Statute, ſometime from paralell caſes; ſometime from the caſe of ſuch a Judge upon ſuch a party, ſometime from right reaſon; ſometime from preſidents. So, think not to finde rules in Scripture all in Canons, to binde all; No, there are few rules for converſation that are ſo. Indeed ſpeculative things, matters of faith, are laid down in Terminis, what to doe▪ 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 booke of. God wee read that Abraham by the command of God he muſt kill Iſaac: you cannot draw this rule or Doctrine thence that every man muſt goe, and kill his childe: but wee may draw this rule, that wee 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 goe and cicumciſe one another; but wee may this, that in things that are undetermined wee ſhould doe things ſo as we may avoyd offence; Paul wiſheth Timothy to take care of his cloak; wee cannot draw this rule, that we muſt leave our cloaks behinde us, and ſend our neighbours for them: but this wee may, that wee ought to be carefull of thoſe earthly things that God hath beſtowed upon us.
Beloved, it is not unwillingneſſe in honeſt hearts to walk by the rules of God that undoes their ſoules: for an honeſt heart will not balk the word of God, it will goe by that rule, miſdrawing of rules from Scripture.but it is the miſdrawing of rules from the word of God. I pittie 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 evnuches of men, they have gone and diſmembered themſelves. And ſo the Papiſts, in that Parable of Dives, & Lazarus, out of Abrahams boſome, they would prove purgatorie. And ſo the Uſerers, becauſe God compares himſelf to one, they would prove it to be lawfull. And ſo Mat. 22. they were to compell men to come to the feaſt; therefore men muſt compell others to be of what religion they pleaſe; Beware of this, and remember theſe two things; that all in this bleſſed booke is not for converſation; they have their uſe beſides that. And ſecondly, be warie how you draw rules; Therefore weak Chriſtians when they draw rules out of the booke of God; ſay not onelyonly Sir I walk by Scripture, here is my rule; but ask godly people; doe I draw this rule right? here is a text; is this a right conſequence? doth this riſe clearly from it? You ſhould doe 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 againe, I beſeech you remember that requeſt I made to you, that you would learne how much precept, or example, or what kinde of precept, and what kinde of example goes to make an abſolute rule to all the Saints in the New Teſtament, determine that, or you can doe nothing. As in a Court when a Delinquent comes to be tryed, they ask him who he will be tryed by; ſome are tryed by the Peers, others by the Countrie. So, lay down a Standard out of the word by which you may judge: there are none that have taken paines yet in it. It may be God may give ſome Chriſtians opportunitie to do a little hereafter in that buſines. But otherwiſe, never ſay, I have Scripture for it on my ſide, men make Scripture ſpeak any thing. Therefore all the miſerie of an honeſt hearted ſoule is, not that he walks not by rule: but that he miſdrawes his rules; he pulls them by head, and ſhoulders, and drawes 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 curtous peice to an ilet hole, to the very burying of their excrements, and that Moſes was ſo faithfull in his houſe, and that the Sonne of God ſhould not be ſo faithfull in the new Teſtament; this is a common argument, it is ſtrange that the Sonne 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 heare among ſimple people; when wee ſay they muſt goe to hell if they continue in their ſins; ſay they, is not God ſtronger than the devill? Therefore they muſt goe to heaven, though they continue unbelievers; doth that follow?
So here, muſt it follow that Chriſt is not faithfull as Moſes, becauſe he hath not made ſo curious a peice in externall things in the New Teſtament? That is not the thing. VVhat was faithfulnes 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 faithfull. So; what was faithfulnes 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 peice in externall things in the New Teſtament, therefore Chriſt Jeſus was faithfull; he being faithfull there is no ſuch thing to be found there: To make it a little plainer by an illuſtration, ſuppoſe a Gentleman in the Countrie ſhould have a Son, and a ſervant, both faithfull as he judgeth; and he ſhould ſend his ſervant into Cheap ſide, or ſome other Market, to buy a great deale of meat, and ſpice, and ſuger, and cloathes, and the like; and he ſhould ſend his ſonne with letters to the Parliament, with meſſages to the Committees of State; they both goe home, they have both done their errand; now ſhould that Gentleman ſay that his ſonne was unfaithfull, becauſe hee did not bring as much luggage home as the ſervant? No; it was the meſſage of the ſervant to fetch luggage: but it was the meſſage of the ſon to deliver his meſſage. So, the meſſage of Moſes it was luggage, to teach them endleſſe, externall lawes, and things: but the deſigne of the Sonne of God, his meſſage was to declare the ſercret ſpirituall myſteryes of his Father to the people of God in the New Teſtament; therefore it is no ſence, much leſſe truth to ſay, that Chriſt was unfaithfull, becauſe he hath not as many curious ties in outward things as Moſes. So I have done with thoſe objection..
Now breifly, to end all at this time, there are two things remaine.
Firſt, to point out the hindrances, that keep us from walking according to this truth.
And ſecondly, to ſhew you certaine meanes that may further you in it.
Hindrances.The hindrances are theſe foure, or five.
The one that you muſt take heed of engaging your ſelves with any party in Religion beyond your owne principles. 1. Engagement in parties beyond mens principles.Religion is already in a faction among ſome Saints, men are readie to cry, I am for Paul, and I am for Apollo, and I am for Cephas. Now I would not have you perſecute others by no meanes: but I would have you love all Saints, all that call on the name of the Lord with a pure heart; and honour all Saints without faction: but take heed of running into any of theſe partyes whatſoever, beyond your owne principle, further than you have a cleare light, that you can anſwer comfortably for it, at the laſt day before the Lord.
Hence is this running into faction; that I beleive there are thouſands of men and women, that profeſſe themſelves now Presbyterians, that know not, not underſtand what Presbytery is; men ſcarſly know what they ſay, and yet I am a Presbyterian, & run into faction. So, many in that way that you call Independency, that out of ſome motive of truth that they ſee in it, & their good neighbours, and friends that are of it; they run a long in it; and what followes? When they come to ſuffer, in death, or the like caſe, they either goe back with ſhame, and greive their brethren, or elſe they go on uncomfortably, for that that they have not a ſeale to their conſcience. So now I may ſay in ſome meaſure, that people generally believe as the Church believes, as the faction that they joyne themſelves to believe. Therefore beware of this, this is not a time for men to ſee with other mens eyes; Try all things, & hold faſt that which is good. Let every man prove his own work. Love all Saints if there be any thing of God in them: but walk not according to any mans rules, or principles, farther than God cleares it to your ſoules.
2. Looking on things with prejudice.The ſecond 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 dayes upon all things (that are controverted eſpecially) every one hath a glaſſe before his eyes, one blew, another red; one lookes on a thing as it is accompanied with ſhame, and perſecution, as it hath ſuch 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 yeares hence that ſhall be godly, if the world laſt ſo long, will wonder at our follies, and think us mad men in moſt of our controverſies, and wranglings, becauſe that prejudice, and peeviſhneſſe and paſsion, and thoſe miſts and glaſſes ſhall not be before their eyes, they will be able to judge of things as they are. As we have read of a controverſie many yeares between the Saints about keeping of Eaſter, in the Eaſt, and Weſterne Churches; ſome would keep it at one time, and ſome at another; we think they were mad to ſtrive about it, and it had been no matter if it had never been kept. And ſo in the Convocation, for a quarter of a yeare in the Synod, the Biſhops of Canterbury, and Yorke they ſtrove who ſhould ſit uppermoſt; we think they were mad; but they were great things in thoſe dayes; when they had no better light. So thoſe that ſhall come after will wonder as much at us. Therefore labour to be as wiſe as thy Childe will be fortie yeares hence; look on things without prejudice and then thou ſhalt ſee clearly.
3. A devout jealouſie concerning truth and error.Thirdly, take heed, if thou wilt walk by the rules of the Goſpel (and by this that I have laid down before thee) of a devout jealouſie that is in you, of all things that are upon the right hand; I ſhall endeavour to open it a little, I know that generally men are jealous of thoſe opinions that are on the left hand. I mean thus, moſt men are very apt to believe that it is the truth of God whatſoever it is; if it bring credit, and preferment, and profit, and the like;Carnall men think that truth that goeth with proſperity. and they are eaſily convinced that error brings povertie, and ſhame. As the people in Jer. 43. when the Prophet comes to teach them that they ſhould not goe into Egypt, & they had a minde to goe contrarie to Gods word, verſe 2. Th… ſaid the men, thou ſpeakeſt faſly, the Lord our God hath not ſent thee to ſay, goe not into Egypt to ſojourne there. They were jealous that it was a falſe meſſage; that it was no truth, but error, to tell them a thing contrary to their own luſts. So Ahab that had foure-hundred falſe Prophets; he thought that Micajah did not ſpeak truth; Why? becauſe it was contrary to his proſperity; hee ſaid not, goe and proſper as the reſt did. So, moſt men are apt to doe now; men are ſtrangers to the life of God, and are blinde, and they think not that the way to heaven is through many perſecutions: therefore any Pamphlet, or any ſermon, though from a carnall drunkard, it will eaſily confirme them in the truth, (as they call it) that goes with proſperity: But whatſoever is on the other ſide is error, if it bring not gaine.
But theſe men I may ſay, they be friends to the world, and enemies to God, and they are not worthy to be called Chriſts Diſciples;God will one day interpret his own word. And there will be a time when God will come to interpret, and expound his own word. You ſhall all be judged by the word of God, and you ſhall be judged as God interprets that word: therefore you that follow truth now on that faſhion; I ſay to you, as learned Mr Dyke ſaid, it is an obſervable ſpeech: when he was ſpeaking of non-reſidents, or pluraliſts, hee brings him anſwering for himſelf before the Lord, as it were at the laſt day: There God will tell thee, if thou haddeſt loved me thou wouldeſt have fed my flock; thou wilt ſay, I fed them by my ſelfe, or by my Curate; but ſaith hee; What if that be not the meaning of the place when thou commeſt there? So, you take any thing for truth if it hold with gaine, and proſperity, you will wreſt any Scripture: but when God ſhall interpret his owne Scriptures, and you ſhal be judged by them; what if that be not the meaning of thoſe Scriptures as your Pamphlets, and carnall Sermons ſay; Looke to it.
Godly men think that truth that goeth with perſecution.But one the other ſide, there is a devout jealouſie in a godly man, that he thinks that that is alway truth that goeth with perſecution, and that error goeth with peace; and herein the honeſt heart oftner miſſeth the will of God than the other way, As honeſt Jehoſhaphat, when foure-hundred Prophets bid them goe to Ramath Gilead, and proſper, he thought this too good to be true; he ſuſpected it was not the way of God it was ſo ſmooth, there was too much peace; hee would have Micajah tell them the truth. So when the Saints of God ſee peace, and proſperity goe along with a way, they are jealous that it is not the way of God. As for inſtance, if you tell a man that the way to Canterbury, or York, is a rough, & dirty way; if a man be going thether and find a peice of faire way, he is jealous he is out of his way; becauſe he was told it was a rough, foule way. So Chriſt ſaith, that wee muſt ſuffer perſecutions, and through many tribulations we ſhall enter into heaven: now when a Saint findes a little peice of faire way, he thinks he is out of the way, it cannot be peace and proſperitie; that is the portion of the wicked; herein an honeſt heart is ofter deceived than in the other. Therefore to direct you, know, that peace, and proſperitie are not alway companions of the truth; yet ſometimes riches, and honour, and proſperity are with the truth; Peace and proſperity ſometimes goe with truth.as I might prove out of the Proverbs; Riches and honour are in the right hand of wiſdome. Many times there is honour though not ordinarily, the ordinarie way is perſecution, but ſometimes there is honour and wealth with truth and righteouſneſſe, when there is perſecution and trouble to the wicked: therefore though it be a good rule generally, yet it is not abſolute. Therefore let me ſpeak to you poor lambes, and weak ſouls, that I am ſix times more jealous of you that you ſhould be out in this devotion, that you ſhould be carried aſide to the right hand, or to the left. I feare not you that are drunkards, and ſwearers, and cozeners, &c. But you poore creatures, you will finde ſome courſe that hath more perſecution, and that muſt be the truth, and ſo you run and miſſe the will of God. In Exod, 23.1. the Lord ſaith Thou ſhalt not follow a multitude to doe evil; And what followes in the next verſe? thou ſhalt not favour a poore man in his cauſe. If he had ſaid thou ſhalt not favour a rich man it had been no wonder; for men are apt to favour them: but he ſaith favour not a poore man; many times a man in judgement out of a kind of devotion, and charity, and mercy may ſtick to a poore man againſt a rich man, and yet pervert juſtice: therefore thou ſhalt favour neither rich nor poore in juſtice: but as Solomon ſaith Pro. 4. Let thine eyes look ſtraight before thee, and thine eyelides right on; turne not to the right hand, nor to the left, remove thy feet from evil. Look ſtraight on ſaith he; I know the ordinary way to heaven is perſecution, and afflictions: but ſometimes it is otherwiſe; therefore let me keep the way of God whether it bring peace or trouble.
4. Carnall wiſdome.The fourth thing that we muſt beware of is carnall wiſdome; for by this that I have ſaid, thoſe that are carnally wiſe will lay hold of this latitude that I have ſpoken of, and be glad of the Doctrine, and think now I have found a way to eſcape perſecution. Take heed of carnall wiſdome; wherein is it? In a word, carnall wiſdome will make things abſolutely commanded, and forbidden to be expedient, or inexpedient; or elſe it will call thoſe things expedient that make for a mans owne luſt, and not for the honour of God.
Fiftly, take heed of ſel…, for thou wilt never be able to walk by this rule till thou love thy brother as thy ſelfe. Therefore in the verſe next after the text,5. Selfe Let every man not look on his owne good: but on his neighbours wealth; not to pleaſe himſelf: but to pleaſe all men in all things. Take heed of ſelf love; for then you will judge all expedient that is for your own luſt.
6. Hypocreſie,Laſtly, beware of hypocreſie, endeavour to be ſincere. An Hypocrite will never come to this mold while the world ſtandeth; beware of Hypocricie, that is, as a godly man ſaith; we ſhould ſoone end the controverſie if every one would labour for an upright ſoule, and to honour Religion before the world; There be the hindrances.
Helps to walk expediently.Now I will name thoſe few meanes to help us in our converſation, they are but three, or foure at the moſt that I would have you take notice of.
1. Spirituall wiſdome.The firſt is ſpirituall wiſdome, endeavour after this to be filled with it: for you may have zeale, and you may have no knowledge, and you may have knowledge & zeale, and yet have no wiſdome: therefore to ſome God hath given knowledge ſaith the Apoſtle, and to ſome wiſdome, Therefore labour for ſpirituall wiſdome. What is that? Wiſdome, to be able to diſcerne what is convenient, and expedient, how to fit circumſtances to make an honourable, and profitable action: I mean not carnall wiſdome, and diſcretion, but ſpirituall; For without that, all your zeale will be as water out of the channell, as fire out of the chimney, onelyonly to rent the Churches, and to trouble the Nation. That is one.
2. SobrietySecondly, begg of the Lord to give you ſobrietie of ſpirit, not to be wiſe above what is written: it is pride in your hearts that makes you miſſe the will of God; begg ſobrietie, and that in two things briefly;
Firſt, I diſcerne that you want this ſobrietie in that people generally will bring their crotchets, …. To ſubject our fancies to the wordand fancies that they have hatched themſelves to the word of God to make the word of God a cloak only; a thing to prove their owne fancies; whereas you muſt doe the contrarie, raile every leſſon out of the word of God: Therefore as the word is in Epheſ. 4. the Apoſtle bids us not to be carryed with every ſlieght of men; with dyce playing of men, as the Greek is; that is, men uſe the Scripture as they uſe dice, they make it ſpeak any thing, as a dice player that is cunning he will throw aimes ace, or ſiſe ſinck. So I have ſeen a man that hath alleadged the example of Noah to defend his drunkenneſſe, &c. O, it is an abominable thing to make the word of God a bawd, (I ſpeak with reverence) to our witts, and fancies, as wee too often make it.
I have ſeen a man once that kept halfe a dozen men about him to goe to aſſizes, and Courtes to ſweare, and he would carry any buſineſſe; only tell him what they ſhould ſweare, and he had half a dozen, or halfe a ſcore that would doe it: you think this was an abominable thing. Beloved, you doe a more curſed thing when you make the Scripture to ſecond your own fancies, you make the word of God to ſpeake what your fancy would have it.
2. To follow notions no further than they agree with the wordSecondly, ſobrietie in this; many of you raiſe a notion, and ſtart it from the word of God, but in the purſuite of it you goe without it; then you goe to metaphiſicalls, and ſo draw one conceite out of another; beware of this: as you raiſe any thing out of the word; ſo follow it no farther than the light of the word goes before you, and there lay it down.
Thirdly, pray, as for wiſdome and ſobrietie, 3. Watchfulneſſeſo for a watchfull heart; you muſt be watchfull Chriſtians if you will walk by this rule; Thereupon in the Goſpel you are often called upon to be watchfull: you muſt be fervent in ſpirit ſerving the Lord, or as ſome will have it ſerving the ſeaſons, or opportunities,. If you will ſtudie what is expedient, you muſt looke to circumſtances, time and manner &c. Or elſe you cannot walk by this rule; Eſpecially in this time, and age wee live in, and in this City that wee dwell in: for I know not the man this day in the world that knows, (if he might have his will how to order the Church affaires in this City, I know a hundred that can order all the Kingdome beſides, but not here. Therefore you have the more need to walk warily, and circumſpectly, to looke round about to ſee what may edifie, and what may hinder our brethren, and what hinders moſt: you muſt have your eyes in your head if you will live in London as a Saint. I pray the Lord to give you circumſpect hearts.
Laſt of all, pray to the Lord to fill you with more love, above all things put on love, 4. LoveCol. 3. which is the bond of perfectneſſe. If you doe all the reſt, if God doe not raiſe your hearts to more love of God and the brethren, you will not goe far enough; Love doth nothing amiſſe, it doth nothing unſeemly. If you have love you will find all waies, and opportunities to doe things to the glory of God, and the good of others. So I have briefly run over that that I intended from theſe words. I have been the more briefe in ſome things; becauſe I would not trouble you another time from this Scripture, I leave what hath been ſaid with you, & deſire the Lord to bleſſe it to you.
GLAD TYDINGS from HEAVEN; TO The Worſt of SINNERS on Earth.
BY WALTER CRADOCK
Late Preacher at Hallows Great in LONDON;
LUKE 2 10.
Feare not, for behold I bring you good tidings of great joy which ſhall be to all people.
LONDON, Printed by Mathew Simmons 1648.