MARKE 16. 15. And hee said unto them, goe yee into all the world, and preach the Gospel to every creature.

YOu may easily understand who spake 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 Goe 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 Jewes; and it was a little, but by spirts: 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 compleate Commission, Goe yee into all the world, [Page 2] and preach the Gospel to every creature.

Before I come to the Lesson that I mean to insist The words opened. 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,

First, what is meant by Gospel? Goe, and preach the Gospel. Gospel what meant by it.

Then, what is meant by creature? Goe preach the Gospel to every creature.

For the first, what is meant by Gospel? I will not stand upon the severall acceptations of it, onely you may understand that both in the Scripture language, and also among the Heathen, Gospel hath been taken for Glad tidings, good newes in generall; any Good newes, 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 newes, 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 deale of Law, a great deale of bad tidings (as I may speak) they had a little good newes with a great deale of bad. So Adam had a little good tidings The seed of the woman shall bruise the Servents head; and there was bad tidings also, there was the curse upon the Serpent, and upon [Page 3] the woman, & the man; the woman should bring forth in paine, the man must eat his bread in the sweat of his browes; 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 spake sad tidings, as well as the other did good; for you know the Law spake 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 newes, and glad tidings, for the bad newes was now all gone. And so it is to be understood here, Goe preach the Gospel. As if he should say, I doe not (my disciples) bid you goe and give them now good newes, and then bad, to give them a little of the Law, and a line of Gospel: but goe preach the Gospel empha­tically, that is, meerly, purely Gospel; for now Christ is risen from the dead, and now the Gospel in the pu­rity, and simplicity is erected, Goe preach the Gos­pel.

[To every creature] What should be the meaning of Creature what meant by it 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 compleatly set up, whether the Lord Jesus would have them preach, and make [Page 4] 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 newes from the death and resurrection of the Lord Jesus Christ. I will not averr that it is so, that that is the meaning of it: but surely (beloved) there is no creature under hea­ven, but hath a great deale of glad tidings, and good newes from the death and resurrection of Jesus Christ: for we read Rom. 8. that the creature groanes, and the creature exspects deliverance, and redemption. All these creatures by sinne are brought into slavery, and cer­tainly they shall partake of the libertie of the Sonnes 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 poore creatures that are without life, and bruit beasts, and all might under­stand the precious worth of this Gospel.

Or take it more restrained as generally the godly Gentiles called creatures. doe, that by creature here is meant the Gentiles, in op­position to the Jewes, for they knew that they were to preach the Gospel to the Jewes, which they also did be­fore the resurrection: but now saith Christ, Goe preach the Gospel to every creature. That is, now I will have no distinction of persons, I doe not now say, take heed of the way of the Samaritans: but goe which way you will, goe to the Gentiles, to Sinners, to any men, or women that you can call creatures, Scithians, Barbari­rian, bond or free, goe and preach the Gospel to them, bring them glad tidings, and newes, that Iesus Christ hath brought life, & grace, & salvation freely for them.

[Page 5] That this is the meaning, compare it with Mat. 28. 19. Goe therefore, teach all nations baptizing them in the name of the father, and of the Son, and of the holy Ghost. Here it is, goe preach to every creature, there it is goe teach all nations, I will have no partition, or distincti­on between them saith Christ. I gave you leave, and often bid you teach the Jewes before: but now goe teach the Gentiles; for the world was then divided in­to those two parts, Jewes, and Gentiles, goe teach the Gentiles, goe teach every creature.

But some may say; Why doth not our Lord then Quest. say, goe teach the Gentiles as well as the Jew? Why doth he call them creatures?

I answer, it is not an ordinary expression to call Answ. men creatures in the Scripture: But the reason (as I Gentiles the worst of sinners. 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 tomorrow, 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 darkned in their understandings, and walk as other Gentiles walk, in the vanity of their mindes. 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 wee 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 Beares, and [Page 6] VVolves, and Tigers, and Foxes, and Doggs, and Bulls, &c. 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 filth inesse, Foxes for cunning, Tigers for cruelty, and Beares, and such kind of creatures. Therefore the Jews were called the people of the Lord, not onely to distinguish them from others: but they were called the people of God, as we see in Exodus, it was a privi­ledge to be accounted a people first, and then the people of the Lord. Therefore the Lord Jesus because hee would not have his Disciples make any exception, hee 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 goe preach the Gospel to every creature, go to the Gentiles, the great­est sinners in the world, whom I will not vonchsafe to call a people, yet they are creatures, goe 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 Ministerie of the Gospel (especially after the resurrection of Jesus Christ) Containes nothing Doct. The Mini­stery of the Go­spel con­taines no­thing but good newes to the worst of sinners. but glad tidings, and good newes even to the worst of sinners.

Creatures that were so bad that they could not be called men and women, yet saith Christ, goe preach the Gospel, pure Gospel, gladtidings to them. I say the Mini­stery of the Gospel if it be rightly dispensed doth not containe a tittle in it but perfect good newes, and glad tidings to the heart of the worst of sinners. For this is [Page 7] the proper difference between the Law and the Gospel. The Law speaks good newes but only to the righteous, Difference between the Law and the Gospel if thou doe well thou shalt be rewarded; if thou fulfill the Law thou shalt have life; the Law speakes 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 sinfull any man is, the more su­table 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 chiefe of sinners, 1 Tim. 1. 9. So to enemies, aliens, strangers, lost people, unrighteous, ungodly, and the like; the Gospel brings perfect good newes, 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 feare you doe not know, that the Ministery of the Gospel it is only good newes, there is not one word of bad newes, not one line, not one sillable, or Nothing but good newes now in the Go­spel. tittle, but only glad tidings, sweet, and good newes to the heart of the worst of sinners. Therefore to shew 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 booke of Isaiah [Page 8] (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 hee hath anointed me to preach the Gospel to the poore; he hath sent me to heale the broken hearted, to preach deliverance to the Captives, to recover sight to the blinde, to set at liberty them that are bruised; to preach the acceptable yeare of the Lord, &c. Beloved, there is nothing in all this but on­ly good newes, glad tidings; as that the poore should have salvation by Christ, that the broken hearted should be healed, that the Captives should be delivered, that the blinde should receive their sight, and that them that are bruised should be set at liberty, and them that are slaves should have the yeare of Jubilee, the acceptable yeare of the Lord; there is not a tittle in all this but only good newes, and glad tidings.

Take another place, and that is Heb. 12. 18. there Heb. 12. 18. 19. &c. opened. 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 newes, but mingled with a world of bad, and terrible newes. Yee are not come unto the mount that might be touched, and that burned with fire, nor unto black­nesse, and darknesse, and tempest, and the sound of a Trumpet, and the voyce of words, which they that heard entreated that the word should not be spoken to them any more. For they could not endure that which was commanded: And if so much as a beast touch the mountaine it shall be stoned or thrust through with a dart. Here is nothing but what is terrible, and sad newes: as a mountaine that was so ter­rible that it might not be touched; when God did give his Law upon mount Horeb, or mount Sinai; and [Page 9] that mountaine all burning with fire; If we see a house burning with fire it is terrible: but to see a mountaine all over burning with fire, and with blacknesse, and darknesse, and tempest too! A fire though it be ter­rible yet there is somewhat comfortable, because there is light: but that fire was full of blackness and dark­nesse, and darknesse is a sad thing. And there was tem­pest, and lightning, and thunder, and a voyce of words, a voyce of terrible words, that bid them doe such and such things that they had no power to doe, and yet they must doe them, or be damned. It was terrible, in so much that Moses himself, that used to see God, face to face, said, I quake exceedingly: and if a beast touch the hill he must be stoned to death, or thrust through with a dart. Here was nothing but terrible objects in the administration of the old Testament, in the giving of the Law upon mount Sinai: But come to the new Testament, of the Gospel as it is set up since Christ went to the holy of holies, after his resurrection. You are come now to mount Sion, and that was a pleasant place, if you take it according to the letter it was the pleasantest place about Jerusalem. And you are come to the City of the living God, to the heavenly Jerusalem. And, what a beautifull thing that is, you may read in Revel. 20. and 21. a City with 12 gates, and every gate a whole pearle. And to innumerable companies of Angels. Whether that be meant, that now, in the times of the Gospel, God sends out Angels to minister to the Saints more frequently, or diligently than formerly; or as most men understand it, Ye are now come to a myrd of Angels, or to an innumerable company of Angels, that is, ye are come to an estate by Christ in the Go­spel, wherein you are at least equall with Angels. And [Page 10] you are come to the generall assembly, and Church of the first borne; as if he should say, you are come to a Church where all are Patriarches, for the Patriarches were the first borne heretofore; Abraham, and Isaac, and Jacob, and they were honourable men. Every Saint in the time of the Gospel is in as honourable, and glorious a condition as any Patriarch; you are not come to a Church of ordinary Saints, but to the Church of the first borne, whose names are written in heaven. And you are come to the judge of all. You will say that is a terrible thing; No, it is a blessed thing to see God in the light of the Gospel to be a judge: Therefore in 2 Thes. 1. and divers other places, he comforts the Saints in their persecutions, and sufferings with this, that God will come to judgement, God is the Judge of all, it is a comfortable thing. And then you are come to the spirits of just men made perfect, to such an assembly of Saints, and Church of the first borne where the spirits of men are made perfect, that is beyond my expressi­on, and conception; there is a perfection of the Saints in their love, and in their graces incomparably to that it was before. And yee are come to Jesus the Me­diator of the new Covenant, and to the blood of sprinkling; You are come to such an estate, and to such a Testa­ment where Christ is the Intercessor, and his blood speaks not as the blood of Abel, it doth not cry for vengance, but alway for grace, and mercy from his father to you. You see in the administration of the New Testament, or of the Gospel, there is not one sillable, or tittle, but what is amiable, and sweet, and comfortable even to the worst of sinners. And therefore the Spouse in the Can­ticles, speaking of Christ (as I suppose) she commends Jesus Christ from the crowne of the head to the sole [Page 11] of the foot as all beautifull, and amiable, and then she summes up all, Thou art all faire my love, there is no spot in thee. Jesus Christ in the new Testament, or Mini­stery of the Gospel is all faire, altogether amiable even to the worst of sinners, there is no spot in him. So you have the Lesson breifly.

Now that which with the help of God I will further Every par­ticular in the Gospel glad ti­dings. doe, is to give you a weiw of the summe of the whole Gospel in particular, that so you may look upon every peice of it, and you shall see that there is not a jot from the beginning to the end, but it brings glad ti­dings to the worst of sinners.

First of all you may take notice that the Gospel The Go­spel shewes mans wretched condition doth hold forth to sinners their lost wretched condition they are in; In the Gospel poore sinners come to learne what a damnable wretched condition they are in whereas men without it think they are well, they doe no body hurt, they give to the poore, and lend, and the like, and yet they are going the broad way to destruction. Now we see not only by Scripture but by experience the Gospel tells them they are dead in sin, that they are children of wrath, that they are under the curse of God go­ing the broad way to hell.

But you will say, is that good newes for a man to heare the Preacher say he is in a damned condition, and a child of wrath, &c.

Beloved, it is sweet and good newes; if the Preach­er should make thee a damned creature, or dead in sin it were bad newes: but when the Gospel brings thee a light to see that thou art so, whereas otherwise thou in thy blindnesse wouldest goe downe to hell in it, it is blessed, and good newes; it is better to see it here than for ever in hell where there is no remidie. And [Page 12] there is no man, or woman in this place that belongs to God, but they can blesse God, and his Son Jesus Christ that by the Gospel the Lord hath discovered to them their wretched condition that they were naturally in. That is one thing.

A second instance is this, that the Gospel holds 2. The wrong wayes and meanes that men use for sal­vation. forth to sinners, all the wrong wayes that they goe, and all the wrong meanes that they use to save their soules; this is by the light of the Gospel. Man naturally is ei­ther dead in sin, or asleep; or if he be a little awaked, he takes a thousand wayes to goe to heaven, and none of them Gods way, none of them the right way. Every carnall man sometime or other, hath some designe in his head to save his soule: one man thinks to doe it by his equity, and justice in his dealing, and trading; ano­ther by his hospitality, and charity to the poore; another by hearing of Sermons, and performing of duties, as in the time of Poperie how many yeares did they spend, & spent their strength and time, and their money, and when all came to all, all was lost; all their ways were the wrong way to Heaven. Now, the light of the Gospel discovers all these false wayes, and shewes that you will come short of the glory of God, and the salvation of your soules; and will con­vince you that There is no Name under heaven by which you can be saved, but only the Name of the Lord Jesus Christ. Consider, is not this good newes that God should come first by the Ministery of the Gospel, and shew thee thy wretched condition; and then when thou hast spent thy time, and strength in false wayes to be reconciled to God, and to save thy soule, the Gospel comes and discovers all these that thou maiest go seek the true way?

[Page 13] Thridly, the Gospel holds forth to poore sinners 3. It holds forth Gods love to sin­ners. that there is a love, an eternall love, an infinite love in Gods breast to poore sinners before ever the world was made. You know in reason a man would think that God should hate such a one as I am, God foresaw what a creature I would be when I was borne, and how I have lived; and reason would think that love should proceed from something amiable in the object that should produce love, some beautie, or bountie, as wee say: but God sees me to be wicked, and sinfull; and therefore reason would think God must damne me world without end. Now the Gospel comes to such a sinner, and tells him the case is otherwise, it is not so, poore sinfull man or woman, and though God hate sin above all things in heaven, or hell, yet God loved thee knowing what thou wouldest be; God knows the reason of it, we doe not; it is as it is said in Deutreno­mie, I loved thee, because I loved thee. God hath an in­finite, speciall love to thy poore soule, yet hates thy fin; from before the world was made, and the Moun­taines were brought forth; So God loved the world, that he gave his Son &c. There was a love in God, out of which he gave his Son Jesus Christ to die for us. This the Gospel, and the Spirit of God init, reveales to the poore soule, that when I was an enemie to God, hee was my friend; when I hated him, he loved me; nay before I was, God had thoughts of an infinite, eternall love to me

Then fourthly, the Gospel holds forth to a sinner, 4. Gods love fruit­ful. that as God had an infinite love towards him, so it was not a cold love that ended in nothing: but out of this love God would send his Son Jesus Christ into the world to save sinners; This is one maine principle of [Page 14] the Gospel, that the Father out of his love sent his own Son, that was the Image of his person, the Son of his love, and delight into this world, to lay downe his life, and to die for sinners. Were it not for the Ministery of the Gospel we could never know this: how could we know but by the Gospel that the Lord Jesus Christ did come to die to save sinners? So God loved the world, that he gave his only begotten Son, that hee that believes in him should not perish, but have everlasting life.

Fiftly, breifly (for I doe but give you a few touches 5. Christ came to work re­demption. of instances.) it holds out to us that as the Father out of his, love sent his Son; so that Jesus Christ actually, and really is come into the world, and took our nature upon him soule and body, and the infirmities of both, and sanctified our nature that he took, and in that na­ture became our Surety, a Publick person for us; our Advocate, a second Adam. That he was conceived, and born of the Virgen; and that he lived here, and so did the will of God, and fulfilled his Law; and con­versed many yeares among men, and that therein while he did so, he gave us many blessed experiments of his love, and mercy to poore sinners, in healing the sick, in giving sight to the blinde, in raising the dead. And while he conversed among men, he taught, and disco­vered in a great measure the mysteryes of his Fathers counsells to us, that else we could never have known, and gave us a holy patterne, and example of life, in humility, and patience, and delligence, and prayer, and thankfulnesse. All these things are good newes, and glad tidings to poore sinners, every part of them.

Then the Gospel tells us, that this Lord Jesus Christ [Page 15] after he had walked among men for many yeares to­gether, 6. Christ died for us that then as a Publicke person, and second Adam, and our Surety, he did lay downe his life, and die for our sins.

But you will say, Where is the good newes from that? Hence it is that poore sinners are reconciled to God, they are made friends with God. Hence it is that poore sinners are redeemed from all their ene­mies, sin, and death, and wrath, and curse, and hell; all these by the death of the Lord Jesus are remo­ved.

Then the Gospel tells you that Jesus Christ, as hee died for our sins, so he rose againe for our justification, he rose againe from the dead the third day, whereby poor sinners are assured that they are justified and freed 7. He roase from death from all their sins, and whereby they shall rise to grace here, and their soules and bodies shall rise to glory hereafter with Christ, and whereby they shall rise out of all afflictions also in due time; For the resurrecti­on of Christ is the ground of our resurrection out of afflictions in this world; and every tittle of this is glad tidings, and good newes to poore sin­ners.

Then the Gospel tells you that after his resurrecti­on he conversed with his Disciples, and not with the 8. Con­versed with his discipls world, and that he met with his Disciples from one mountaine to another, from one Towne to another, for a few dayes after, and there he made many preci­ous Prayers to his Father for them, and for all that should believe in him; and there he gave them instructi­ons, and directions how they should order the Churches of God, and Preach the Gospel to the end of the world.

[Page 16] And then you know the Gospel tells us that he went 9. Ascen­ded into heaven. up into heaven, and from heaven, as soone 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 newes that when he went to heaven he made way for poore sinners to 10. Inter­cedes for us. come there, 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 11. shall come to judge­ment. come againe from heaven as he went, and bring a Crowne with him, and actually subdue all his peoples 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 poore sinners to himselfe, that they shall be where he is, and as he is, world without end.

The Gospel tells you moreover that all this love, 12. Gods 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 seale of the Lords Supper, and Baptisme to confirme this Gospel. Put all together, and from the first to the last, you shall not finde in the Ministery of the Gospel (if it be truely, and soundly opened) any sillable but what is wholesome, and comfortable, and sweet and glad tidings to the worst sinners.

[Page 17] Only, to cleare 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, the Ministery of the Object. Concern­ing out­ward things. Gospel is not so very good, because we poore sinners doe not heare any thing in it for the body; we doe not heare 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 newes, worth the hearing.

Beloved, concerning that I answer but in two words. Answ.

All the happinesse 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 poore 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 Queenes. Nay you shall be Princes in all Lands. You know earthly Kings are but Princes in Psalme 45. their severall Kingdomes, as the King of Spaine, and the King of England, &c. But the Saints, for honour are Princes in all Lands. They shall binde Kings in Chaines, and Nobles in fetters of Iron; such honour have Psal 149. all his Saints. You must look on it (beloved with a spirituall eye. And if there be any reallitie in that that they call honour, this is not a notion, but there is more reallitie in spirituall honour than in Carnall. Take Spirituall honour reall. carnall men that call you honourable, and worshipfull, and the like, you know all these are but words, and a [Page 18] puffe of winde, when they are present: but they are hatefull, and hate one another when they are gone, as the Apostle saith. But if a man receive Christ in the Ministery 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 realitie in this honour; you shall be Princes, and Kings, and Queenes.

And then you shall have innumerable companies of Angels waite on the Saints Angels, you shall be in as glorious a condition as they, and somewhat better, you shall have them to waite on you. You consider not this, because you settle not your selves to search spirituall priviledges: you shall have an innumerable company of Angels to waite on you; that is better than to be Lords, and Earles, that have an innumerable company of Swearers, and drun­kards, and whoremongers for their serving men, that it were agreat deale more ease if they could spare them, to be without them: but you shall have a company of Saints, and Angels to waite on you.

And though the Gospel tell you not of outward Saints right to outward things. riches, for Christ himselfe, saith, The soxes have holes, and the foules of the aire 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 Godlinesse 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 feare him, and he will withhold from them nothing that is good. Is not that tidings enough of riches and wealth, [Page 19] 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 doggs, and fowles, have it. Therefore, for all that objection this truth runs cleare.

But secondly, another will say, the Gospel indeed Object. The Go­spel brings persecuti­ons. 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 sonne, and the son against the father & the mother against the daughter, and the daughter against her mother. And saith the car­nall heart I like not this newes, I love to be at peace with God, and all the world (as their phrase is.)

Concerning that, though it be true that the Gospel Ans. 1. they are privi­ledges. brings afflictions, yet it is true the Gospel tells you that these sufferings of yours. In the first place they are priviledges, the Gospel tells you it is a peice of your hap­pinesse 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 deathes, and one great death ends all; the greatest death is a priviledge, your afflictions, and povertie, and reproaches, will be a priviledge. How is that? You have it in Ro. 8. They all work for good to them that love God. For your good here, and your glory hereafter; for saith the Apostle 2 Cor. 4. These light afflictions that are but for a moment, they work for us, an ex­ceeding, exceeding weight of glory. The English word cannot expresse it; compare it with Rom. 8. The af­flictions that wee suffer, are not worthy to be compared with the glory which shall be revealed. The Spirit of glory riseth [Page 20] on you. The Lord doth you good by it for the present, and it works for a Crowne of glory hereafter; For this is a true saying, if we suffer with Christ, we shall reigne with him. Therefore though the Gospel bring sufferings with it, yet take them as the Gospel expresseth them, they are sweet, and good tidings; they are priviledges to you, and will turne for your good here, and your glory hereafter.

The Gospel moreover tells you for your suller satis­faction 2. They are mode­rated. that the Lord will lay no more upon you than you are able to beare. And he will be in the afflection with you, in the fire, and in the water; the Lord Jesus will be with you there, and in due time he will make you a way to get out. Beloved, put all together that the Gospel speakes of afflictions, and sufferings, construe them to­gether, & you shall see that there is nothing in all that, but glad tidings, and good newes.

I but saith another, the Gospel, (if it be Gospel that we use to heare from our Ministers) it is not good Object. The Gos­pel requi­res men to forsake sin. newes, for our Ministers preach against Drunkards, and Swearers, and Whoremongers; and when I sweare the Mi­nister saith I shall never goe to Heaven; And he saith the Gospel will have a man forsake his sins, and repent, and the like, this is not good newes: it is good newes that God will save me, but it is not good newes that I must leave my sins, and all my wayes of pleasure that I am in. It is good newes that the Gospel will have me saved but it is not good newes that the Gospel will have me a Puritan, and be purisied, and purged from my sins.

Concerning that, it is very true that though the Gospel speak not properly against drunkards, and whore­mongers, Answ. and Swearers; yet the Gospel saith that drun­kards must leave their drunkennesse, and Swearers, must [Page 21] leave their swearing; and the Gospel calls every man to repentance, from every sin, yet not withstanding that it is no bad newes.

First, take Christs Argument Mat. 5. Doth thy right eye offend thee? pul it out and cast it from thee; doth thy right 1. Leaving of sin pro­fitable. hand offend thee? cut it off, and cast it from thee. That is as some interpret it, there are some sins that are as pleasant as the right eye, & as profitable as the right hand, and thou wer't better to cut them off: why so? It is better to goe to heaven with one eye, than with two eyes to go to hell; and it is better to goe to heaven with one hand, than with two to goe to hell. Is it not good tidings when a man is taught to make a good bargaine? is't not good tidings when the Gospel tells a man he must throw away his sinnes, and it is better to crosse himself a little in his lusts and goe to heaven, than to goe lusts, and soul, and body, and all to hell? Is it not good newes, when a mans house is on fire, if one come and shew him how to save a peice? It is better than to have all burned. Now the Gospel teacheth you to leave sin, and it is good newes, Why? I will tel you, because when the Gospel bids thee leave sin, it puts in thee a new nature that is contrarie to sin to hate it more than hell, and the De­vill himself, and then if God bid thee leave thy sins, it is the best newes in the world; as for instance, there The Gos­pel teach­eth to hate sinne. are many men, and weomen I believe here, that if the Lord should say to them, as he did to Solomon, I will give thee whatsoever thou wouldest have in heaven, or earth, there are some in this place that would say, O Lord I would leave my pride, I would have a humble heart, and a heart that should not love worldly things, and a heart that should not be froward, and waspish. If the Gospel should leave the heart as the Law did, and [Page 22] bid you throw away your sinnes, and give no strength to doe it, it were bad newes: but if the Gospel give you a new nature, to hate sin, and when it bids you leave, it gives you power to take it away; it is sweet, and pleasant newes.

Another objection that others may make is, that Object. The Go­spel requi­reth dutie. the Gospel brings tidings, that when we receive Christ, as wee must leave sin, so we must set on the doing of good, I must not be my owne Master, as the Minister saith, one while I must fast, and another while I must pray, and teach my Children, and my Familie, and this is a hard task, an endlesse work, I cannot beare it, to pray every morning, and evening &c.

I answer, this is good newes. Why? because in the first place, when the Gospel tells you any such thing Answ. 1. Not on paine of damnati­on the Gospel doth not bid you doe them, or else you shall be damned, as the Law did: but the Gospel sairh thus, thou poore drunkard, or thou proud woman, here is a gracious God that hath loved thee, and out of love hath sent Jesus Christ to die for thee, and hath ap­pointed his Ministers to make it known to thee: and here is everlasting redemption, and salvation by him, on­ly because thou art a sinner, there is no other reason in the world; now thou art safe, free from damnation, and hell, feare not that, that is gone, Christ hath died to re­concile thee to God, and Christ hath loved thee, there­fore obey him, if not thou shalt not be damned, that is done away alreadie; Indeed the Law saith, thou shalt be damned for not doing it: but saith Christ, in the Gospel, I have died, and have forgiven thee thy sins, and if thou wilt be a Villane, & not respect my Father that hath loved thee, and I that have died for thee, so it is: but if thou wilt obey me, thou shalt be a good childe, [Page 23] Thus the Gospel speaks; now there is no bad newes, for me to heare of my dutie, to heare that the Lord Jesus, Christ commands me, when I see my salvation sure, I worke not for life, as those under the Law, for the Law is a voyce of words, it bids me doe this, or that, or I shal be damned; and if I went a little awrie, I should lose all my labour; no, I see my salvation is safe, hell, and damnation are shut out of doores, God is my Father, and I am his childe, I am in an everlasting Covenant, there is nothing in Heaven, or Hell, shall be able to separate me from the love of God. Now I am redeemed from my enemies, and without feare, as the Scripture saith, why should I not serve him, and studie to doe what he commands me?

Besides, admit the Gospel bids thee doe many things, the Gospel also gives thee power to doe them. It is not a voice of words as that on Mount Siuai, Heb. 12. that is, 2. The Go­spel gives power to do what it requireth. words, that had a voice, but no power; thou shalt doe this, and not that, but it gave no strength, and the people were not able to heare the word. for they were bid, not to commit adultery, not to sweare, not to steale, and there was no strength, but a voyce: But the voyce of the Gospel is a voyce of power, it is called The day of Gods power, the power of God to salvation; The Arme of God, the strength of God. Therefore whatsoever the Gospel commands, it gives a sweet power to the heart to doe the same, and then it is no bad newes. If a man bid me pay a thousand pounds for my neighbour, and give me a thousand pounds in my hand, it is easie to doe it. The Gospel bids me deny my selfe, and subdue my lusts, if it did give no power it were a terrible thing: but if with­all the Gospel carry the Spirit of Christ into the heart and kill sin, and make me able to deny my selfe, then it is good newes.

[Page 24] Besides, the duties that the Gospel bids me doe, they are few for number, and easie for nature; and for the 3. Gospel duties few and easie. end of them, it is not for life, and salvation, that is safe, there is no danger of that; and there is a Spirit to them And also there is a sweetnesse in Gospel obedience, that there is nothing on this side glory, so Pleasing to the soule that hath believed, as obeying of Jesus Christ, Ro. 6. You have your reward in holines. Godly men say that this is the meaning of it, that holiness is a reward to it selfe; the doing of good things is a reward to it selfe. To say nothing of the reward hereafter, that there is a Crowne of glory, your labour is not in vaine in the Lord. 1. Cor. 15. You that work for him: but the very doing of Gospel dutie, with a Gospel spirit, it is no other than meate, and drink. Our Lord Christ Joh. 4. when he was hungrie, and thirstie, when hee was wearie; one would have thought he might have done many things more plea­sing, than to be teaching a sillie woman; when they came with meate, hee would not leave that that he was doing, I have meate (saith he) that you know not off; who gave it thee said they? Saith he, It is my meate, and drink, to doe the will of him that sent me. So, when wee have the heart, and the nature, and the spirit, of Christ, it will be sweeter than meate, and drink, out of love, to do any thing that Jesus Christ commands us.

Againe, it may be, some man will say, the Gospel for Object. The Gos­pel re­quires Faith. the most part brings good newes: but there is one thing in the Gospel that me thinks is no good newes to poore sinners; saith a poore soule, the Ministers use to preach, and to tell me, that the Law saith, doe this, and live; and the Minister tells me, that the Gospel saith, believe, and live; he saith that there shall be all happi­nesse, and good to me, if I believe; and saith the poor [Page 25] soule, for my part it is as possible for me to keep the ten Commandments, as to believe, and the Ministers say, that there is no good thing in the Gospel that I can partake of except I believe; I would like it well but for that one thing, I would, but I cannot believe.

To answer this, if the Gospel held forth Christ, and Answ. The Gos­pel breeds faith. salvation, upon believing (as many oft preach) it were little better tidings than the Law: for it is as easie for a man of himselfe to keep the ten Comand­ments, by obeying; as to believe of himself, to have faith to receive Christ: Therefore, that is a misun­derstanding of the Gospel, the Gospel saith not bring faith with thee, and then here is all grace, & salvation; No, for whence should I have faith? whatsoever is of the flesh, is flesh; and what is of me is flesh, and abomi­nable to God; therefore the Gospel expects not that any sinner should bring faith, for he hath it not; nay, it is a sin to endeavour to have it of himselfe: But the Gospel as it brings salvation, so it breeds faith in the heart of a sinner. The same word that makes known salvation, the same word breeds, and begets faith in the heart to receive it. That God that gives his almes to us, gives a purse to carry it: that God that gives Physick to a poore soule, will give a hand to receive it. It were strange if God should expect faith from a poore sinner, whereas, for ought I know, and lear­ned men hold, that Adam in innocencie had not the faith that we are justified by; and for ought I know the Angels in heaven have it not; and whence should a poore sinner have it? It is God that gives repentance to Israel; and God is the author, and finisher of our faith. Heb. 12. And in Philip. 1. It is given to you to beli­eve. Therefore, when I heare of grace, and glory, and [Page 26] salvation by Jesus Christ, I must not consider where I shall have a vessell to carry it home, where I shall have faith to receive it: but it carries the vessel with it, and I goe, and take the promise, and by the holy Spi­rit that same Gospel that brought the grace will work faith, or else, it were as harsh as the Law. Therefore never stand off about faith: for he that gives grace, and solvation, will work faith.

Againe, it may be objected by some; wee confesse Object. Discipline and go­vernment. in the Go­spel. that the Gospel is good newes, and blessed be God it is performed also. But it seemes that there is in the Gospel, or annexed to it a discipline, or a government whereby wee shall be ruled; thus saith one, thus saith another; and if we receive the Gospel of Christ, we must receive the Government of Christ say the Mini­sters, and wee feare that will be no good newes to our poore soules.

As for that, in few words as I am able, I confesse Ans. Two wrong go­vernments since Christ. (Beloved) that in, or with the Gospel of Christ, there is a Government, or there is a discipline, that may (in a sense) be called an externall discipline over the Saints or people of God. And it is true that all the govern­ments that have hetherto been in the world, since our Lord Christ went to heaven, men have called them the Governments of the Gospel, and fatherod them up­on Christ, and the Gospel: and truely if they had been so indeed as men pretended, that is, if those kind of governments that wee have had, had been part of the Gospel, surely than there had been a great deale of bad newes, and heavie tidings in the Gospel of Jesus Christ. As for instance; There have been but two great go­vernments, or disciplines (if I may use that word) in the world since our Lord went to heaven,

Wee have been governed either by the Pope that Papacie. Episcopacy. stiled himself, the Successor of Peter, and the Romish Governour, or by Episcopacy in latter yeares, in many parts; though Papistrie made the greater stirr in the world. Now these two differ in degrees, otherwise they are of the same kinde. And if these were the government of Christ, and the discipline of the Gospel, we may well say, there hath been sad tidings, and heavie newes from the Gospel for many yeares. Give Evils in both go­vernments. me leave to instance in a few substantiall things in these two Governments.

This was one thing that was in both these Govern­ments; The Ministers, (such as they were, by what 1. Concer­ning their power. titles soever they were stiled; for they had many sorts) they took all the power of governing, and go­vernment wholly, and solely into their owne hands; they called themselves the Church of God; we must looke to the Church, that is, the Bishops, to their lawes, &c. They called themselves the Clergie, that is, Gods inheritance, as the word in the Originall sig­nifies. True it is, there is a power, a sweet Gospel power in the Ministers, that is somewhat peculiar from the people: But to take all power into their owne hands; and to leave the people, and call them the laity, the drosse, the valgar, to leave them as vassalls, and slaves, and to call themselves, the Clergie, and the Church, and the like: If this had been Christs discipline, there had been some hard, and heavie tidings in the Gospel of Christ.

Secondly, as they took this power into their hands, so they used this power as Lords over Gods inheritance, [Page 28] contrary to the command of Jesus Christ 1 Pet. 5. 2. Their Lorldlines in two things. 4. You shall not Lord it over Gods inheritance. Now you know they were Lords, that will appeare in two things.

First, they made Lawes upon the consciences of men, 1. In im­posing lawes on mens con­sciences besides the Lawes that Jesus Christ made; you know they had their Synods, and their Convocations, and their great Councels, and the like, and there they would have Canons, or Lawes every time they met for the consciences of poore Saints; This was no good newes.

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

Thirdly, in the second Government that we have 3. Forcing Ministers & Officers on the people. had hetherto, they imposed Ministers, and Officers upon the people, the people never had yet liberty under these two Governments, to choose men accord­ing to Gods own heart, that would feed them with know­ledge, and understanding: but such as the Bishops sent they must receive, whether they were good or bad, they must tako them as they found them; and those usually were either Ignorant unlearned meu; or pro­phane unsanctified men, and these were sent by them as Lords, and the people were forced to receive them.

Then fourthly, in this government, all the power [Page 29] which they had (which they took all to themselves) 4. Their power ex­cercised a­gainst the Saints. they exercised it onely, (almost) against the Saints and people of God, either as Schismaticks, or Lollards, or Heretiques, or Puritans, or the like; either for do­ing that that was good, or for things that were trifles, according to their owne judgment. For doing that which was good, for fasting and praying, for meeting to teach one another, and to seek the Lord, these were called Conventicles. Or for trifles that they in their consciences held indifferent, as the wearing of the Surplice, and the Crosse in baptisme; they them­selves said they were indifferent things, and trifles, and yet men must be silenced, and people bannished beyond Sea for these things. This government wee have had, and there was little good newes and glad tidings to the soules of the poore Saints from all this.

Fiftly, they did restraine the Spirit of God in the 5. Restrai­ning the Spirit in preaching, & praying Saints both in preaching, and praying. In preaching, the Ministers were tied, they must preach such, and not such things, and they must be in danger to be fined, if they did not keep to the houre. And for Prayer, when it may be the poore Ministers soule was full of groanes, and sighs, and he would have rejoyced to have poured out his soule to the Lord, he was tied to an old Service-Booke, and must read that till he grieved the Spirit of God, and dried up his owne spirit as a chip, that he could not pray if he would; and he must read it for an houre together, and then it may be come in­to the Pulpit: but his spirit was gone.

Againe, they backed all their lawes with the secular 6. Their lawes backed by secular power. power, and punnishments; they never rested till they had twisted their owne lawes, with the secular lawes [Page 30] the Civill lawes of the Land. Every law of theirs was steeled, and backed with some Civill severe law, to confiscation of goods, or imprisonment, or such a fine, to the cuting off of eares, the slitting of noses, the bur­ning of cheekes, to banishment, yea to death it selfe; as you know how many precious Saints of God (even by those that pretended the government of Christ, and his discipline) were burned in Smithfeild; and how many suffered strange torments, and punishments, yet their persecutors pretended the discipline, and government of Christ. I give you but a few instances; These were the governments we have had hetherto, for thirteen, or fourteen hundred yeares, either from the Pope, or the Bishops, Papacie, or Episcopacie. And truly Beloved, there is not a title of good newes, or glad tidings to the hearts of holy Saints, and tender consciences in all this, as your selves may judge.

Now what we 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 straines that have been heretofore, than I confess there will be a great deale of heavie tidings, and hard newes, 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 Christs, right, or wrong; So I am not ignorant of the feares, 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 newes, 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 [Page 31] of Jesus Christ, but good newes, 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 trisle, this is not accord­ing to the Gospel; for there are none of these terri­ble things in the Gospel of Christ, it is all sweet.

I will give you but one instance, and passe it over; The two worst things in the Gospel good newes. In the government of Christ according to the Scrip­tures, the two worst, and harshest things that you shall finde there, you shall see clearely that they are good things, and good newes for a poore Christian to have them set up over his soule.

As first of all, you know that in the Gospel, the 1. Reproofe government or discipline, call it which way you will. We finde 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, and have our Ministers reprove us also, but in love, and Benefit of Gospel re­proofe. tendernes. This is one of the harshest things; and this if you look right on it with a spirituall eye, truly it is glad tidings for a poore Saint, when he hath for­got himself, by the violence of some lust; Then for a sincere hearted Brother, or Sister in the spirit of meeknes, and love to reprove him, and set his bones in joynt. You have some of you found in experience that a sweet, and wise reproofe 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 downe reproofe, that you may not be affraid of it Levit. 19. 17. he tells you that reproofe is an argu­ment of love, Thou shalt not hatethy brother in thine heart, but rather reprove him. It is an argument of love. A man that reproves another wisely, and meekly [Page 32] he loves him: for otherwise his poore soule is going in the way towards hell, from God, and fellow ship with God, going on in sin. Now a man that reproves him he brings him backe againe from sin, and that strangnes from God that he was in a course to run in­to; therefore I say, there is no such evil in re­proofe.

Besides, the Scripture saith it is a precious thing Ps. 141. 5. David saith Let the righteous smite me, and it shall be as balme, it shall be a kindness; let him reprove me, and it shall be an excellent oile, it shall not breake my head. It shall be as excellent oile, or balme to heale his soule. Reproofe is called a profitable thing also, 2 Tim. 3. The Scripture is profitable for instruction, and reproofe, &c. If reproofe were an evil thing, one could not say that the Scripture were profitable for such an end.

It is a great judgment 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 affraid of, truly almost to trembling, least a man should so car­rie himselfe to the Saints, and so estrange himselfe that they will not reprove him; O, it is fearefull when a man stands on his owne bottome, and on his owne leggs, 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 peo­ple; and in Hosea 3. Let no man strive, or reprove an­other. Why so? saith the Lotd in the end of the Chapter, Let him be as a backsliding beifer, Ephraim is joyned to Idols, let him alone. It is a pitifull thing when God shall leave a man as a heifer, that is turned into the meddow to grasse, let him alone. They used to plow [Page 33] with heifers in those dayes as we doe with horses and Oxen, and the horses, and Oxen are called from the house to the Plow, and are driven and beaten: but when the Oxe is turned to grasse to be fatted, let him alone, he lies downe, and riseth when he will; so these peo­ple were so wicked, that no man should reprove his brother, but he should be as a lambe in a fat Pasture. So that reproofe, 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 judgment to be without it: therefore though that be used, the doctrine holds true, that there is nothing but good newes, glad tidings in the Gospel of Jesus Christ.

There is another thing, that is, Excommunication, 2 Excomu­nication. 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 losse of estate, and freedome: 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 soules; It is harsh, but it is good newes, 2 Cor. 5. saith the Apostle, In the Name of the Lord Jesus Christ when yee 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 grosly, the Lord Jesus hath ordered that such a man shal 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, [Page 34] I have seen, more than one that have blessed God for that Ordinance, that have been brought to humble their soules, and sweetly, and closely to walk with God againe, by the blessing of God on that Ordinance. Now I have told you the worst in the Gospel, either reproofe, 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 soule; Therefore the truth of the Doctrine holds cleare to you, that there is nothing in the Gospel, look which way you will, but good newes, and glad tidings to the worst of sin­ners.

There is one objection more, and so I proceeed to Object. No peace to the wicked; the Uses. Some body may say out of the Prophet Isaiah, There is no peace to the wicked saith my God. Isa. 57. ult. And Isa. 48. 12. The wicked are like the troubled Sea, when it cannot rest, whose watters cast out mire, and dirt. The Prophet seemes to comfort the godly, but wicked men have no peace: then a man may say; how doth this stand with your Doctrine? you say that the Gospel holds forth peace, and glad ti­dings, and good newes to wicked men, even to the worst of sinners.

The are three wayes to answer it, in few words. Ans. three Wayes. 1. It is ra­ther Law than Gos­pel.

The first is, that however Isaiah was in a sort an Evangelicall Prophet, and spake many things of Gos­pel by way of Prophesie; he saw things for us, and not for himselfe, as Peter saith; yet these kinde of expressi­ons are more properly Law, than Gospel; for it is cer­taine there is no other language in the Law but that, there is no peace to the wicked; Transgresse once and be damned for ever: but the language of the Gospel is [Page 35] contrary, it comes and gives peace to the wicked, and justifieth the ungodly, he preacheth peace to them that are neere, and to them that are affar off; And who were they? The Gentiles that were emphatically sinners: are we not Jewes (saith the Apostle) and not sinners of the Gentiles? Therefore this was rather Law, than Gospel.

Secondly, there is no peace to the wicked, or to sin­ners, saith my God. You may understand it also in this 2. God will not make peace with sin, though hee doth with sin­ners. sense, that the Lord will not make any peace with sin, though he send messages of peace, and reconciliation to sinners; though God be reconciled to a sinner, hee will never be reconciled to sin.

But the third, and last, and most proper as I take it 3. No peace to men that continue in sin un­der the Gospel. is this, There is no peace to the wicked, saith my God; that is, there is no peace to men that continue in sin after Jesus Christ hath been offered them, and they have re­fused him, then there is no peace to them. Observe for it is a thing of great concernment: it becomes not a Minister of the Gospel by any meanes to pro­nounce, wrath, and curse, or damnation to a sinner, qua a sinner, as a sinner, he is not a Minister of the Gospel, if he doe, he is a Minister of the old Testament, that saith, here comes a drunkard, eo nomnie, because he is a drunkard God will plague him, and damne him; this is the language of the old Testament.

But you will say; will you speak peace to drunkards, and sinners? Object.

Wee speak judgment, and curses, and damnation to Answer How judg­ments are pronoun­ced against sinners. them, when once wee have first offered Christ, and they refuse him. And for this reason, and no other according to the Ministery of the Gospel, I am to pro­nounce, damnation, and curse, to wicked men, because [Page 36] they refuse Jesus Christ: because they doe not believe in Jesus Christ.

You will say, is it absolutely evil for a Minister to Quest. speak against drunkards, and Swearers, and whore­mongers, and to say the curse of God will fall on them, &c.

No; Why? because I speak against a drunkard, not properly because he is a drunkard, but his drun­keness Ans. Con­tinuance in sin a signe of unbeliefe. is a signe that he continues in unbeliefe, and so hath not received Jesus Christ: So we are to under­stand the Scriptures. There is a drunkard, a Sot, a jearer of godliness, I say the curse of God will come upon him, and the damnation of hell is ready to over­take him; why? not because he is properly such a one, but because those are signes that he is an unbelie­ver. When God shall come to judge the world; There are people that he will judge eo nomine because they are drunkards he will throw them to hel, as those in the Mountaines of Wales, &c. Because they have but a little light, and they did not follow that, they shall be condemned, and the heathens shal be condemned for their ignorance, &c. But under the Gospel all are wrapped up in unbeliefe: So that this is the pin of Heaven, or Hell, the very wards that opens, or shuts, that you be believers, or unbelievers. But I will not stand longer on that.

Now I proceed to shew what profit we may have by this Doctrine, by way of Application.

There be divers speciall Lessons that I would have use 1. To learne that in the Gospel salvation s offered o sinner, s sinners. you learne hence.

The first is this, that this truth that I have now taught you, it is the doore of the Gospel, the very en­trance into Christian Religion; the first stone as it were [Page 37] in the Christian building in the Profession of Religion, in Gospel Profession. There is a kinde of devotion and Profession, but it is not built according to the Gospel: but if you would walk according to the Gos­pel learne this lesson first, that is, that God gives life, and salvation through Christ to sinners, as sinners though they be hard hearted, backsliding, and the chiefe of sinners, yet as long as they be sinners, and but sinners they may alway looke upon Jesus Christ, and salvation in his hand to be bestowed on them. This is a truth that thou must learne, and be taught it of God, or else thou canst not goe one step into the Profession of the Gospel; for (beloved) till you know and learne this, you will be like men in the dark, you will be groping for Christ Jesus, but you will never be graffed into him, you will never be knit to Christ. I say this is the first step to Religion to understand this truth aright, that the Gospel brings glad tidings of salvation to be given to the worst of sinners: there­for though I see no good in me at all whereby I might receive good newes from the Law, and though I doe not see that I am a humbled sinner as such a Preacher teacheth, or a believing sinner, or a broken hearted sin­ner, as another Preacher saith, yet I say I am a sinner, and a sinner quasi, a sinner is the proper object of the Unsetled­nesse in re­ligion whence. Gospel. You will be off, and on, and never be knit to Christ, but will be as a bone in and out till you come to that; for if you goe and lay hold on Christ any other way, in any other consideration, that you are humbled sinners, or broken hearted sinners, or mortified sinners, as soone as ever temptation tells you that you are not humbled enough, you will be gone againe, the bone will be out of joynt againe, and so you will be [Page 38] as a reed tossed of the winde, you will never be fastened to Christ; whosoever holds Christ upon any quali­fications on his side, must let him goe one time, or other. As for instance, if he thinke the Gospel be directed to broken heartednes, and he can weep at a ser­mon, to morrow his heart may be hard, and then bee thinks, he is a devill that was but now a Saint. There­fore many Christians after many yeares 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 soules were never in and out, they were never loose more; because they were able in all temptacions to retreat to this truth as a refuge. For let the devil tell a man he is no Saint, the soule can say, I am a sinner; if the devill 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 devill, 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 Kingdome 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 neare, and the doore is open; though I be not a Siant I am a sinner, and if I have no reall interest in Christ as a Saint, yet I have interest in the promises of Christ as a sinner; and though I can not serve God chearfully 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 feild wherein was the treasure, he rejoiced. I re­member a worthy man of this countrie, he faith, hee [Page 39] rejoyced not that he had found the pearle the treasure: but he rejoyced that he was come neare a good bar­gaine, he was come to the feild 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 neare a good bargaine.

This is the reason that you have many Professors Many doe little for God, why. that mislearne the first principles of religion of which this is the greatest, they will never doe 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 doe nothing for God, but vex, and fret, and tug, and when their qualifications are gone that they builded on, then 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 yeare, yet there is a current, and streame of obedience, and love, and delight in God in some measure, and they goe 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 soule, I see a great deale of love in God to poore sinners, and the Gospel containes nothing but glad tidings to sinners, and though I have nothing in me that may make me the childe of Christ, yet the way is open, therefore I will goe on with the work, let him doe what he will. Thus the soule is knit to Christ that come what will, it will never be beaten off from Christ I never knew my owne soule 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 [Page 40] to call God Father to day, and Enemy tomorrow. The Gospel is directed to a sinner, quasi a sinner, not as this, or that sinner, but as a sinnner; there is the object of salvation. This makes a Saint I say go with constancie, if I cannot goe 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 drowne themselves, because they see the Gospel is made to Saints, and they see they are not Saints, then they are in a worse condition than sinners. Learne this you that are Professors of Religion, that are in and out, that have spent ten, or twentie, or thirtie yeares, and your soules are not knit to Christ, begg of the Lord to teach you this lesson.

The next Lesson that I would teach you from the Lord is, that this being so, that in the administration Use 2. To labour for aper­fect spirit of adopti­on. of the New Testament, or the Ministery 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 childe 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 deale of the spirit of bondage mingled with it, there are some­times feares, secret whisperings in the heart, no, 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 soakings in of guilt, that will eat out a mans peace, [Page 41] that sometimes he shall call God father, and another while he will look strangely upon God, and be afraid to come to God, and be loath to goe 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 wee should labour for a full spirit of adoption. What is Full spirit of adopti­on what. 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 sillable but love, and grace, and glad tidings to me, and my heart and life should be answer­able. For the reason of all the horrour that you finde Feares, & horrours, whence. in your hearts, and all your feares and troubles that arise there, they are from this error in your mindes, 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 enemie, and that because you have sinned he will damne you to hell. This is naturall, 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, &c. 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 Crowne of glory for ever, and my sins shall not be laid to my charge; O, what a cleare, and sweet spirit should I have in Gods service! and not a muddie, and dogged, and froward spirit that ariseth from guilt soaking into the soule. When I view this [Page 42] 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 beautifull, and blessed newes 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 unbeliefe, and distruct, and feare, and horrour? Those mixtures of adoption, and bondage? Why should there be hel­lish feares, 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 Sonne, by the administration of the Gospel towards me?

Labour for a perfect spirit of adoption, that you may not have any of those bublings 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 houre, but when he comes be­fore the Lord, and hath a little smiling in his soule to see his favour, and a little joy, and delight to come at him; and yet there is some feare, and trembling, as Peter when he was on the waves, and what if God will not receive me? &c. Therefore studie to keep up the spirit of adoption. It is a hard thing to keep up the temper of a childe in the soule, especially, when God lets a man fall into temptations, and folly, and weak­nesse, &c. 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 can'st not with a full mouth, and with a cleare heart call God father, and thee his childe, though the unhappiest, and unworthiest [Page 43] childe. If thou come below this, if thou call on God with feare; and canst not cry abba, abba, that is as much as daddie, daddie, as our babes use to say, if thou doe not come so high, thou art spoiled, and undone, desire God to teach you this Lesson also.

Thirdly, if this be so that the Ministery of the Go­spel is all glad tidings to the worst of sinners; then I ap­peale The dam­nation of them that refuse the Gospel just. to you all, and let every man put his hand upon his owne 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 newes, (as people are apt to fancie to themselves) then it were no wonder if one perse­cuted it, and another despised it, and another neglected it, and another turned it into wantoness: But when it comes in such a streame 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 vessell to carry it in; judge how justly thy damnation will be in the last day, man, or woman, whosoever thou art that settest thy selfe against the Gospel, and wilt not receive salvation.

This is the reason why damnation comes out so rife in the new Testament, it is scars ever mentioned in Damnati­on menti­oned fre­quently in the new-Testament why. 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, &c. But when grace, and the Gospel, and life comes, damnation comes at the heeles of it; How can yee escape the damnation of hell? Then comes the worme that never dieth, and the fire that never goeth out. The reason is, because then damnation is proper; Then [Page 44] 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. Goe preach the Gospel, he that believeth shall be saved, he that believeth not shall be damned. That is, saith that godly D ^r Preston, go tell every wicked man this good newes, 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 Ministery 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 speechlesse; he was as a man saith Beza with a halter about his neck, faith hee goe, Binde him hand, and foot, and cast him into utter darknesse, there shall be weeping, and wailing, and gnash­ing of teeth. He was speechlesse, 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 Athiest, and I was with him in the roome when one in the company opened the Gos­pel from one end to the other (as I have endeavoured in my poore abilitie to doe 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 yee, will yee not think it just if yee 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 confesse how just your damnation will be for refu­sing [Page 45] it. If there were any thing in all this that were harsh, and cruell, and rough, and ridged it were some­what: but when God hath cast the Gospel into such a mold, 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 himselfe at the last day worthy of damnation: for he shall have judgment without mercy, that rejecteth this mercy; When men have this mercy without mixture of judgment, it is fit that those men should have pure judgment withour mixture of mercy.

This is the reason that the Lord laughs at mens Whose de­struction God laughs at. destruction, Pro. 1. when it comes as a whirlwinde. Now wee must understand that God doth not laugh at any mans 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 darknesse rather than light, and to continue drun­kards and whoremongers, and swearers, and villanes, and jearers of Gods 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, consider what I have said. Vse. 2. Gospel Ministers to be im­braced.

In the fourth place, if the Gospel, and the Ministery of it be good tidings, and glad newes to the worst of sin­ners; Then Beloved you should me thinks imbrace with all affection the true, and sincere Ministers of this Gospel, these Messengers that bring you these [Page 46] 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 greivous, and harsh to you, it were no wonder, but if all that wee speake be the voyce of the dove, doves language, all sweet; come to the Gospel Ministery, if there come a poore man full of sadnesse, the Mini­stery of the Gospel speaks a word of comfort to him, if he be in darkness, and he knowes not which way to goe, waiting on a Gospel Ministery there is light to finde his way. If he be in feare, and know not his estate what he is, a Gospel Ministery will give him assurance of Gods love; so it brings glad tidings to some souls every houre. Is not this than madnesse 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 Prophesie in Isaiah 52. 7. How beautifull upon on the mountaines 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 beautifull are their feet? much more their lips; you doe not in this as you doe in naturall things, if a man come, and bring glad tidings of taking of such a Towne, or of such a victory, though it may be there is losse, and little good in it, we all welcome it, and he is rewarded presently, and hath all wayes of encouragment, 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 [Page 47] 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 wonderous thing. Therefore you should doe well me thinks, as you read in the booke of God, 2 Sam. 18. 27. of two men that did bring tidings to David of the warrs, and the watchman said Me thinks the runing of the formost is like the runing 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 gate quickly; why, because he was a good man, and did bring good tidings. So wee should, especially if men be good, and holy, and humble, and feele the power of that they speake, and expresse it in their lives, say as David, that is a good man, and bring­eth good tidings; he will teach me if I be ignorant, hee will comfort me if I be sad, he will direct me if I have lost my way; hee will build me up if I thrive not in grace. The consideration of this truth me thinks should bannish all those strange thoughts, and pre­judices that wee have against the Ministers of the Gospel.

In the first place another lesson is this, if the Gos­pel be such good newes, such glad tidings, then you use. 5. To hear­ken to, and inquire af­ter the Gospel. should hearken much after it, and inquire much into it. We all (you know) are naturally greedie to heare newes, and we know how much time is spent (here in the City especially) in reading Diurnalls, inquiring after tidings, and how much money is cast away that way. Wee should doe so much more about these glorious tidings of the Gospel of Jesus Christ. It is not enough to heare a Sermon, or to read a Chapter once, or twice a day, as it is the manner of some, that [Page 48] will not bring us to know the mysteryes of the Gospel, but we must search the Scripture, and compare spirituall things, with spirituall things. As in earthly tidings, if a man tell of such a victorie one way, and another after him another way, and a third a third way, you compare what they say, and their letters, and newes, to finde out the truth. So you should be earnest in seeking God, and bego 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.

These tidings are great, therefore inquire into Gospel ti­dings great and true. 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 mysteryes, and to set our selves to studie it more, and more; for the further we goe the more wee shall finde, as in a myne; It is not as in your newes, many times you have a great deale of good newes, & in a day, or two it vanisheth to nothing: But here you shall finde, first the feild, and then the pearle. Pro­fessors are grown carelesse, they were wont to read Chapters morning, and evening, that was ordinary, but thou must doe more if thou wilt understand the mysteryes of the Gospel, compare one Chapter, and one Scripture with another, search the Scriptures, and goe to God to open the meaning of it.

Sixtly, spread these glad tidings as much as you can use 6. To spread these glad tidings to others. to others. You know when people receive good newes they run and tell it to others. The poore shepheards Luke 2. when they heard the newes of the Messiah, they left their sheep, and ran to the Townes to tell it. [Page 49] So, when Christ was risen Mary runs to tell the newes to the Disciples. Beloved, when we understand this good newes we should endeavour to spread it. People buy Diurnalls for their friends, and fold them in their Letters, and send them about the Kingdome; let us doe so with these spirituall tidings, that we may send them forth. O, I would to God that wee did see how the poore Countries in the North, and West of Eng­land, in many places, in Townes, they have not so much as a Service-booke, not so much as reading; if God settle, and compose these times the Lord give you hearts to joyne together to finde out a course, to send the Ministers of the Gospel to bring the glad tidings to poore people, that lie in the Mountaines of darknesse, and in the shadow of death.

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

This is an age wherein God comes and fills his New light discovered in these dayes. people, with the glorious light of the Gospel, and poore wretched, they cannot chuse but speak what [Page 50] they have seen, and heard; therefore be not so capti­ous, and furious. The Lord hath spoken, who can but pro­phesie.} Amos 3. 8. When God fills peoples souls with the knowledge of Christ; who can keep it in? It is as the new wine spoken of in Joh, it cannot be kept in. And surely the time is comming that young men shall see visions, and old men shall dreame dreames, and God will poure out his Spirit upon all flesh, and they shall pro­phesie; It is prophesied in Joel, and this is to be made good in the new Testament. And therefore if wee see that the Lord fills young men, or tradesmen, &c. and gives them hearts to goe, and tell the good newes to others; why should you be so extreamely troubled, and spend your spirits in rage at it?

I use not to tell stories, but let me tell you this one thing; since I have been from you of late, I have ob­served, and seen, in the Mountaines of Wales, the most glorious work that ever I saw in England, unlesse it were in London; the Gospel is run over the Moun­taines between Brecknockshire, and Monmouthshire, as the fire in the thatch; and who should doe this? They have no Ministers: but some of the wisest say, there are about 800 godly people, and they goe from one to another. They have no Ministers, it is true, if they had, rhey would honour them, and blesse God for them; and shall we raile at such, and say they are Tuh-Preachers, and they were never at the university? Let us fall downe, and honour God; what if God will honour himself that way? They are filled with good newes, and they tell it to others; and therefore vex not at them, and say, O, what times are these! and what will become of us? Why, what is the businesse? O, such a man he was never Master of Arts, hee was [Page 51] never at the university, and he rakes 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

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

Secondly, take this Caution, that because God Men not run before they be sent. fills many with the Gospel, and they doe a great deale of good, take heed least any of you run before you be sent, that is, that a man goe not rashly; and believe his owne judgement rather than the judgement of the Saints; as divers in this City they think they are fit to preach, and other people of God that are better able to judge of their gifts think not so, and yet they will run presently. Take heed of pride, and rashnesse, but if God fill a man with the tidings of the Gospel, and others of the people of God see it spark le out as a vessel full of new wine, who am I that I should resist, if with humility hee make known this tidings to others?

If the Gospel be such a thing (as I desire you to spend some thoughts in considering of this truth) Vse 7. Comfort against present troubles. then this should comfort us, 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 wee have the voyce of the turtle still in the Land; thou maiest say, though I have hard newes at home; trading is low, and my stock is small, yet blessed be God I have the Gospel, that is, I have abundance of glad tidings made known to my eares, and to my soule every day. This is some comfort, you have lesse of outward things, but more of inward (I suppose) then ever.

[Page 52] Another thing is this, if this be so, then it is a cau­tion Vse 8. 1. that is necessary to be observed by us that are Ministers, they must take heed of two things. Not to corrupt the Gos­pel.

First, take heed of corrupting, and adulterating this blessed Gospel, and glad tidings with their owne wisdome, it is glorious enough of it selfe, every addi­tion of humane wisdome makes it worse; take heed of sophisticating the word of God, of playing the hucksters, as the Apostle saith 2. Cor. 3. wee are not those that play the hucksters, hucksters mingle apples and peares: they mingle their commodities, take heed of that.

And then take heed of mingling the Law, and the Gospel together. It is true the Law is necessary, and is 2. Not to mingle Law and Gospel. added to the Gospel; but God intends not in the new testament that it should be mixed and mingled with the Gospel. As to instance in a few; many ministers undoe the soules of people, I know this by expe­rience that a Gospel-heart, that is but weake in Gospel light, and grace, had rather lie a yeare in close prison than to be a yeare under a ministerie, jumbling old and new together the Law and the Gospel, for it routs, and on sounds a poore soule. As to preach terrour and damnation to a sinner qua a sinner, properly as a sinner; though we be called ministers of the Gospell, yet this is a part of the ministerie of the Law: for the Law brings curses for a sinner, and blessings for him that doth well; now when we quatinus as a sinner damme him, and curse him, we harden him, and make him run 2. It is legall to do good or abstain from evill for fear of judgment. further from God then before.

Secondly, when men have drawen men to good, or dri­ven men from evil with judgments, either spirituall, or temporall: this was the way of the ministery of the old [Page 53] testament. When people shall take all the judgments of the old testament, and perswade a man to do this or to take heed of that, or else thou shalt have judgment fall upon thee, and thou wilt bring judgment, upon the Land. Beloved, this was the way of God certainly and the way of the ministery of the old testament; but I never knew a saint avoid evil, or doe good for feare of such judgments. Therfore looke to thy owne experi­ence; men may play at dice with the word of God that way; if a mans wayes like them not, they may say they will bring judgment upon the Land, as Indepen­dants, or as such, and such men; but these are but bug­beares, why? because in the Gospel, the saints are dili­vered from the hands of their enemies that they may serve God with out feare: they know that in God there is no cloud, God may chasten, and correct them out of love but there is no danger otherwise. And then againe they are delivered from men, they are not the servants of men.

I doe think for my part constantly, that the mayne Cause of divisions. cause of all the divisions, and stirrs, and contentions a­mong us is because there's so much of the old testament in our ministery especially, and our profession must be accordingly; for our strength will be according to our meat. And truly a man may be a Godly man, and yet may be a minister of the old testament; and if you take a man, let him be a Godly man, if his grace be bred in him by the ministery of the old testament, and nourish­ed in him by that: and take another saint that hath grace planted, and bred by the ministery of the Gospel, and nourished by that, the former man though he be godly, must of necesity persecute the latter. I pitty them when ministers rale against this man, and against that, [Page 54] and they know not why, yet they may be Godly men. Ishmael might be a Godly man for ought I know; he was a type, not of wicked men, but of men under the old Covenant, If ever you will have peace and comfort, in the Land, beg of God to remove an old testament spirit from our preachers, from our prayers, and our princi­pals, and to set up the new testament, Jesus Christ in the Gospel, and then certainly the promise shall be fulfilled, we shall be all of one heart and one way, and one mind, but it will never be otherwise as long as some reach to the ministery of the new testament and others goe in the old, as Ishmael, and Isaak could not be re­conciled, no more will these.

I will conclude all only with this last word, seeing Vse 9. it is cleare out of the word (and so truly I hope To receive the Gos­pel. you apprehend it through Gods grace that the whole Gospel is Good, it is nothing but sweet and glad tidings to the worst of sinners, much more to saints; then I ex­hort you in the name of Jesus Christ that you receive this Gospel. O there is no reason why thou should­est be so shie of Christ when we speake faire, and offer faire to your soules, and beseech you earnestly, and give you reasons why you should receive Christ, you har­ken but a little, and you goe away so shy, there are some sinners still: beloved there is no reason for it, God deals plainly; there is no tittle in the Gospel but it is really good and glad tidings to the worst of sinners; therefore receive it. What is that? Indeavour to be­leive it, for the Lord Jesus that is the faithfull witnesse 1. To be­leve it. hath sayd it: and children heretofore used to say, it is as true as Gospel; and though it be Gospel, and truth yet you will not beleive it.

Then indeavour to imbrace it with joy, and affecti­on 2. Embrace it with joy as in 1. Thess. 1. see how they received the Go­spel [Page 55] in joy with much affliction. What if it bring a lit­tle affliction with it, that thou be jeared; receive it with joy, it is joyfull, and glad tidings.

And then resigne thy self give thy self wholy up to 3. To give up our selves to it walk according to this blessed Gospel, and not to turne it into wantonnes, or abuse it, but that thou maiest give thy self bodie and soule as a living sacrifice to Jesus Christ, that since he died for thee, and hath given thee abound­ant righteousnes, and everlasting salvation, and all blessed, and glad tidings in it, that thou maiest give thy self, and all that thou hast, and art freely to live to that Je­sus Christ, and to obey his blessed commands. These are the uses that you and I should indeavour to make, that this truth may remaine, and abide with us, that there is nothing in the whole ministery of the new testament but good tydings, and glad newes to the worst of sinners.