violent though they be ready to devoure one another and ready to set the Kingdom nation on fire and say we will have our way and you shall not have yours yet marke it they both agree in this all these contentions they come from the same principle I speake not of every particular man but of the generality of both wayes it comes from an old Testament spirit in the one and in the other And though they be contrary as light and darknes point blank enemies yet as I have sometimes seen two rivers run contrary wayes that have sprung from the same head and hill so the one and the other if I mistake not of the great controversies at this time it comes from an old Testament spirit in the one as well as in the other What is an old Testament spirit I speake not to make the breach wider Old Testament spirit what but desire that it may be healed therfore I say that you may take notice of it take heed of it an old Testament spirit is this that there is in both a disposition to make a curious externall peice of government as curious nay say they why not more curious than Moses made in the Old I say in externall things And out of this principle every one will have his brat and straine and squeeze the Scripture one this way and another that and make fine peices that will never stand Only with this difference that the one side that in this are the honester of the two they endlessely make lawes and ties for their own consciences and the other party they make lawes and ties upon the consciences of others The one party is alway scrupulous 1. Such as make laws to tie themselves And why should not the Lord be more honourable than the servant and Moses that was a servant was faithful in the house of God and he made a curious peice even to a snuff to aloope to an ilet hole and there must certainly be a curious peice if we could see it Not knowing that Gods purpose is to make his worship glorious in spiritualls and so they goe on a long and search the Scripture to every jot and tittle squeese blood out of it and so tie knots and will not stoop an ace to their bretheren for a Kingdome Thus they binde themselves as the silk-worme or the spider with their own web And when they have made lawes they lay such a stresse on them that if they misse in a nick they conclude there is no Church nor no Common-wealth c. I could give divers instances as in that of dipping over head and eares because the word bapto signifies over head and eares sometimes and because the preposition em signifies to go into from that they binde all the Saints all the world over to goe into rivers so that if a man be not dipped but only sprinkled because of the preposition em that makes a nullitie of the Church that it is no Church and so consequently there shall be no Church at all so from prepositions and particles they make rules that Christ hath not tied them to I speak not to disparage the least tittle of the Scripture for Heaven and earth shall passe before one jot or tittle of it shall passe But take this too it is not every tittle or affix nor every preposition nor every example nor every precept that can make an absolute rule to binde all the Saints all the world over therefore though there be no preposition nor no tittle in the word but there is use for it yet it is not to be put to that use that every thing there must binde all the Saints in all the world that is a mistake The other sort of people have the same principle also 2. Such as make laws to binde others they would have a curious externall peice in the new Testament but with this difference that they would not be so scrupulous to themselves for many of them walk large broad enough but their fingers itch to make lawes and ties to binde the consciences of others and so they look upon the old Testament and see that a compleat peice how the Passeover was prescribed how they must take the lamb and at what age and how long they must keep it and when they must kill it and what posture they must use and what sauce they must have they see it a curious peice and they look on the new Testament though they speak not so as if Christ had left it very darke and short and briefe And indeed to speak the truth if the designe of Christ had been to make a curious externall peice under the new Testament as under the old they did think right no man could disprove them but Christ of purpose left things briefe as I shewed before How moderately and spairingly and covertly the Lord mentions Ordinances in the new Testament now they concluding that the worship of God in the new Testament must be more glorious than in the old and in outward things there upon they make Canons and eech it out and in so doing they make such ties upon indifferent things and things that Christ hath not determined to the Saints that though the things be otherwise good in themselves yet they have this evill one of the greatest in any Church in the world they bring the glorious sonnes of Sion under the New-Testament back againe to the Old So it hath been alway from the beginning Popes practise for wee see the Popes heretofore they alway looked on the new Testament as a lame thing short and dark therefore they made Canon upon Canon and Article upon Article every Pope made Canons and lawes and decretalls till they were endlesse to determine things that are undetermined that are left to the wisdom of the Saints in their riper age all a long an old Testament spirit that they might make a curious outward peice And so the Bishops Bishops practise they looked on the new Testament as dark and lame and they would take it and digest it into a method and make other bookes instead of a new Testament that a man might be a protestant and never see the Bible and a man might be a good Catholik and never see the Bible So they made the thirtie-nine Articles and decrees and Canons to eech out the new Testament and the minister must say this with a loud voyce and that with a low voyce and now he must sit and now he must stand and hee must read one lesson here and another there and here he must read the first and there the second Service and if he were rich he must weare long clothes and if he were poore he must weare short What an abominable thing is it to tie the sonnes of God that are not babies now under tutors with paltrie things when the Spirit of God in the least Saint is better able to determine than all the Bishops
Gospel-libertie In the Extensions Limitations of it Wherein is laid down an exact way to end the present dissentions and to preserve future peace among the SAINTS VVhereunto is added good newes from HEAVEN TO The Worst of SINNERS on Earth The former in nine Sermons on 1 Cor. 10.23 All things are lawfull for me but all things are not expedient The latter in three Sermons on LUKE 2.10 Feare not for behold I bring you good tidings of great joy which shall be to all people By WALTER CRADOCK Late Preacher at All-Hallows Great in LONDON James 2.12 So speake yee and so doe as they that shall be judged by the law of Libertie LONDON Printed by Matthew Simmons 1648. AN EPISTOLAR PREFACE Touching Things indifferent The Morall Law Expediency THE Author absent intrusted the elegancy of printing with that Artist But bequeathed the Pre-epistling to a Brother-Elder let him be accountable for his Artifice I of the Subject-matter Epistolar Commendations of Authors of Bookes as it were to their faces before all the world is more common with most then commendable with candid ingenious modest men on either side The Pulpit having made the Author more famous and in a more expedient way than my pen can imitate and this his booke sufficiently speaking for its self I shall only preface as I can amidst these trouble of times and mine own businesse something sutable to the Contents of the Booke The Title tels you it is GOSPEL-LIBERTY meaning NEW-TESTAMENT LIBERTY For that the Author seemes to intend attend throughout his discourse The Contents or Table leades you to the things where hee gives you the just dimensions of his sence therein And as often as he is not pleased to be expresse and punctuall hee leaves you hints and generalls whereby to abound in your own sense But beware how ye apply lest ye mis-apply Ministers in nothing are more in danger in their whole Ministery then in their managing of the Doctrine of Christian liberty And people are most in danger in the application thereof For as the Doctrine is Case-divinity to me the most comprehensive and curious especially in the bringing of it down to the infinite of particulars so mens consciences in these most Gospel-abusing times are exceedingly complexioned to licentiousness So that wee may sadly sigh forth this strange paradox In medio consist it vitium that is In the use of middle indifferent things is committed most vice For in these things Professors also generally offend Things expresly forbidden or commanded are too grosse and ignominious for a face that is but modestated by profession But in things indifferent there appearing a character of lawfulnesse stampt upon them professors grow too resolute and peremptory in their use to deliberate what when how much c. is convenient or expedient And thus they precipitate themselves into licentiousnesse in these offence-giving and offence-taking times to the occasioning of many to spew up that rligion they had taken down For men now a dayes will not rightly understand the bounds of things indifferent they cannot beare the weight of the morall Law under its proper notion which states what things are necessary by prohibition or injunction and so do not drink in kindly the Doctrine of Expediency but are at a losse in the application of it at every turning goe out of their way A little of each of these three is all I have to say to the tractable Reader in this Epistle 1. THINGS INDIFFERENT chrysost some call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Things that partake of nether extream so as to be diffenced thereby in relation to morall good or evill but are in that respect as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all alike neither good nor evill The meaning is That these things considered in themselves Arist Rhet. though physically they differ in their essence and kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in their naturall qualities yet morally I say still considered in themselves as in relation to good or evill manners they carry no difference upon them But if morally they be transformed into any such difference it is not as they are entia or talia that is as they are things or such things but as they are considered and used Indifferency in simple termes or things is thus distinguished God and graces as physically and essentially so morally are absolutely and positively and peremptorily good So that we cannot change their natures we cannot as such abuse them * So the great Philosopher of vertue proving thereby that happines consists in vertue On the contrary Satan as Satan and sin as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a swerving from the rule of restitude are morally all together evill So that wee I say we cannot change their natures we cannot as they are such well use them But for meat and drinke mirth or mourning recreation sleeping wakeing severall wayes of Arts tradings with infinite more they all are morally indifferent Arist c. They are morally in themselves neither good nor evill but as they are used Meat used to surfeiting or wantonnesse drinke to drunkennesse or raginst cloaths to pride Arts to deceive trading to covetousnesse c. become evill Indifferency in complex expressions or compounded actions consisting of severall acts or actings is thus distinguished Those exppessions or actions which are clearly or by evident consequence commanded or forbidden those are necessarily either good or evill morally Those which are neither so commanded or forbidden are indifferent The Apostle to keep us from failing about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things indifferent calls us to a consideration of things as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differenced Phil. 1.10 That yee approve the things that are excellent that ye may be sincere and without offence till the day of Christ Sincerity is put in the midale as the heart in the middle of the body to minister Spirits and life to the other two As if the Apostle should say as ye wil approve your selves to be sincere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tryed at the beames of the word Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light or splendor of the Sun and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discerne or judge as young Eagles or Chap mens cemmodities at the light of the Sun and found right able to endure the divine light and not discovered of any wittingly concealed deceit so ye must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Try and discern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things or actions or expressions as they differ either from indifferency by reason of circumstances in the use or from mediocrity of goodnesse by eminent qualities as they may be improved And so saith the Apostle ye may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither stumbling nor causing to stumble ◠Compare 1 Cor. 10.32 same word neither taking nor giving offence * Under this notion of indifferency there is couched a liberty in the use of such things that beare that character A liberty either
comparrison under the new Testament yet I may say of outward things as farre as Christ hath enjoyn'd them as Christ saith of tything mint and annise when he speaks of righteousness These things ought yee to have one but the other you ought not to have left undone So this is the maine worke for a Christian to doe and it is blessed to see a Saint make that his maine studie But if God make lawes and give commands about externall things outward things I must not neglect that neither It is as one observes as with the Saints and the world they both see the misery but the Saints begin to studie the causes of contention and the old saying is happy is he that knows the causes One cause of contention One maine cause of contention among us is God comes now with more light than wee had before we have more and more but this light is not a full light I mean thus this light comes and shines but in part of the will of God to us that is we see part of the will of God and part wee see not and while we learne one part we forget another part of the will of God And this is ordinary among Christians while they learne faith and justification they forget puritie and holines while they learne Church-discipline they forget godliness while they learne holiness within they forget obedience without The knowledge of heavenly things comes into the soules of people now a dayes as the Sun shines on the earth How is that You know when the Sun shines in our horizon it doth not shine to the other end of the world it is night with them when it is day with us So when the light shewes one thing another truth is lost And this is the reason of division light is come but it is not a full light it reveales not all the will of God but teacheth one one thing and another another We see not all together This is one thing wherein men mistake though I much commend them for their prizing of spirituall things yet if their be a real command of God in outward things I humbly beseech you that you would not disdaine and despise it That is all I have to say to them There are a second sort of people that mistake on the left hand 2 Those that abolish the morrall Law and make the rule wyder than it is those that goe farther than those that is that doe not only slight external worship government c. As farre as God hath laid it downe but breake downe the pales even to the morall law of God and think that the way is now so wide that even the ten commandements that the morall law it self is done away there are some conceive so But concerning that I think there is no subject that I could prove more fully with stronger arguments yet I will not trouble you nor my self now and I shewed before how Christ came not to destroy the morall law neither for that use that Paul makes of it to reveale sin to make us esteeme of Christ or to be a light the Spirit being within for they are not contradictorie as some simply think and speak but the Spirit within and the law without is a lanthorne Only the damnation is gone but there are other motives to obey it heaven and earth shall passe but the law of God shall not passe So now you see two sorts And I hope if there be any such here that they will also take their shares for if every one would here with humilitie and take his part I hope there would soone be an end of most of our contentions The third sort goe farther than those on the left hand 3 Those that allow outward prophaness only serve God in their spirits they make it so broad this all things are lawfull That not only in point of goverment or of the morrall law for those that hold against the morrall law they hold that we ought to doe the things but not upon the same motives they hold that we are not to be whoremongers and drunkards c. but the third sort say if we worship God in our spirits it is no matter what we doe with our bodies we may worship God in our spirits and goe to masse and doe any thing the bodie is but as a toole in a carpenters hand It is not worth the while to confute those I could give many reasons to the contrary Christ hath redeemed soul and bodie therfore we must gloryfie God in both And you know the soule and bodie that goe on in sin shall be damned the one and the other therefore the bodie hath need to looke to it as well as the soul And we are commanded to beare witnes to the truth of God how can we doe it if the bodie may doe any thing we need never suffer persecution as all that are in Christ must if I will be content to serve Christ in my soule only I will not suffer persecution I will goe to masse and sweare and be drunk c. Againe we are called to be like Christ and he was holie in soule and bodie how can we be like him if we will be holie in our souls only and not in our bodies Nay it is impossible for out of the abundance of the heart the mouth speaketh that is if the soule be holie the bodie will be so too if there be wickednes in the heart there must be wickednes in the bodie and if there be holines in the soul there will be also in the bodie If any hold an opinion to make contentiō by it let them take it as an admonition from the Lord to consider what they do Thus you se the errors on the lefthand As I desire power of the Lord to tell you what think so I desire that you would indeavour to understand The errours on the right hand are contrarie to this 2 Errors on the right hand when as Paule saith All things are lawfull as the one makes it universall that every thing is lawfull so the other makes nothing lawfull almost My meaning is this they on the right hand having an old Tastament spirit mark that word for from thence is the contention having a spirit not suitable to the new Testament though mistake me not they differ but in degrees cheifly and principally they make lawes and ties and bonds and knotts and knacks and many ridiculous things to tie and bind themselves where Christ Jesus in the new testament hath not bound them and hence comes chiefly the contentions and controversies of these times betweene two sorts of people you know who they are Though I constantly conceive that in the things themselves the one may be in when the other are out and the other may be in when they are out the one partie may be in in somethings the other may be in when they are wrong in somethings yet though they be never so
Christ and the holy Spirit and to imbrace the Messengers that bring those glad tidings to account their very feet beautifull the meanest part of the body and upon the moutaines Isa 52.7 the barren places of the earth And I doubt not but many poore soules can from experience blesse God for the worthy Authour in those barren mountaines where he converseth and else where and say of him as David of Ahimaaz he is a good man and bringeth good tidings 2 Sam 18.27 Though others being hardened spit at such lights and labour to extinguish who God in just judgment will cause to stumble and fall and lie downe in eternall darknesse But I shall detaine thee no longer from the the work but commend it and thee in Gods blessing and rest Thine in the Gospel of Christ GOOD NEWES To the Worst of SINNERS 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 and preach the Gospel to every creature The words opened Before I come to the Lesson that I mean to insist upon there are two things here in the words that must be opened that you may see the foundation or ground of this Lesson And that is Gospel what meant by it First what is meant by Gospel Goe and preach the Gospel 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 Serpents head and there was bad tidings also there was the curse upon the Serpent and upon the woman the man the woman should bring forth in 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 Creature what meant by it To every creature What should be the meaning of that We know that in the Scripture language creature most usually signifies not men but beasts things without life as in Rom. 8. you have it twice or thrice The creature groaneth the beasts and the woods and every thing that God hath made as being a name somewhat too low for men in the ordinary Scripture expression Yet so as it comprehends men for men also are sometimes called creatures Now what should the meaning of this be that now the Gospel being to be purely and fully and compleatly set up whether the Lord Jesus would have them preach and make known glad tidings to all creatures that is that even the bruit beasts and these creatures without life that they should have glad tidings and good 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 Gentiles called creatures Or take it more restrained as generally the godly 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
my burthen is light That is not only in respect that we have more grace in the New Testāent than there was in the Old More grace in the new Testament then in the Old though that be true but in it selfe the way by Jesus Christ the way to Heaven and salvation in obedience to Christ is a lighter burden and an easier yoke than the way that the Saints had as it were by works in the Old-Testament or that sinners now have that are out of Christ In Phil. 4.8 Finally my brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are of good report If there be any love if there be any praise think on these things Paul having taught them concerning things to be believed matters of faith he comes to matters of obedience and now he makes a generall rule as if he had said You are Saints of the New-Testament and Christ hath made you an easie yoke And it is not for me to descend much to particulars for you but I will make a generall rule If you finde any thing that is true any thing that is honest any thing that is honourable or venerable any thing that is lovely or any thing that is of good report if there be any vertue or praise think of those things lay hold on those things I will not tye you but doe you spie them out if there be any thing lovely that makes the Gospel of Christ prayse worthy or any thing that hath vertue lay hold upon those things he ties them not to particulars For they might say a thing may be pure and not lawfull it may be lovely and venerable and not lawfull O saith he talk not of lawful Not to look so much to lawfulness as expediency you should not walk so much by that rule but if it be expedient and honour God and adorne the Gospel lay hold on those things And whatsoever yee have seen me doe that doe I will propose one place more because I desire that you may understand this point 2 Cor. 9. Where Paul doth shew them by his owne example that it was not fit for them to look to lawful things only but to what is expedient for saith he may I not lead about a Sister as well as Peter and others May I not marrie as well as they and live by my preaching as well as other men Doth not the Law of God say Thou shalt not muzzle the mouth of the Oxe that treadeth out the corne Yet I did none of these things I did not marrie nor take any thing for my paines of you Corinthians why so because he might honour the Gospel of Christ and not loose his glory in that for saith he though I be free from all men I make my selfe a servant to all that I might gaine the more to the Jews I become as a Jew that I might gaine the Jewes to them that are under the law as under the law that I might gaine them that are under the law to them that are without law as without law being not without law to God I become every thing to all men that by all meanes I might gaine some Paul would be a Jew with the Jewes and a Gentile with the Gentiles he would be strong with the strong Pauls compliance and weak with the weak how could he complie thus to win and save soules unlesse there were a latitude given by Christ wherein there is a liberty that is not determined and the Saints may apply themselves to for the glory of God and the good of others But Paul he was not without law to God that is in his soule and spirit he did keep close to God And not only so but in externals where God had determined for he would not sin to cōplie with men but it seems things were not much determined when Paul could be a Jew with the Jews a Gentile with the Gentiles as if he had not known the Jews as he saith catch them by guile Not as a cunning abominable creature but he could be wise politick for the glory of God the good of others he could be a weak professor with the weake and strong with the strong and be circumcised and shave his head and when he was among the Gentiles he could shew his freedome and win them he could be all things to all men which he could not have been if there had not been a latitude in the Gospel that people may use for the glory of God and the good of others So that we have now the lesson the truth proved Now let us open it a little The Doct. opened For the opening of it two things are to be considered The first is 1. Wherein this latitude in the new Testament is what are those things that you say are lawful now under the new Testament that were not in the Old wherein is that latitude what is admitted that was not then Then 2ly why the Lord in the new Testament hath given a larger scope for his people than God by Moses did in the Old For could not the Son of God be so faithfull as Moses that was a servant I speake with reerence why could he not be as strict as Moses Beloved not in the ten Commandmēts you are to understand that the morall Law of God that is the ten words as God calls it the ten commandments with the spirituall exposition of it through the booke of God God hath not given us more scope libertie in these than he did to them if so much As thou shalt not steale thou shalt not commit adulterie thou shalt not take the name of God in vaine God doth not give us leave now to cozen and sweare and steale and be filthy this is not the meaning you are bound as much to this as ever they were Only take that with this exception So bound to obey the Commandmēts though the curse be gone that if you be Saints and borne againe new creatures you are bound to doe this I shall shew upon what grounds and motives anon but the curse and plague and damnation that should seize on you and that was to seize upon them that went to be saved by it that is remooved and gone There is no damnation to them that are in Christ But the thing it selfe stands firme Christ came not to destroy the law but to establish it heaven and earth shall passe but not one iot or tittle of it shall passe The Law the outward the Spirit the inward rule I could shew may the law of God is the outward rule and the spirit the inward rule and these are not contrarie one to another as men usually make them These rules are the same to the Saints in the new Testament as well as in the old and as a Saint under the old Testament was a Saint under the Gospel as it were
being covered or uncovered in hearing whether he might put on his Hat in the Sermon time the Minister holding strongly that he ought not the other holding that he might so when the Gentleman could not answer the Minister saith he Sir I will not dispute with you but I am very loath to doe that by doing whereof I must of necessitie condemne the Generation of the faithfull I will not stand against your arguments but I will not say it is a sin for a man to put on his Hat because I should condemne the Generation of Saints and godly people in England Though we see no command nor know nothing offensive yet let us beware how we doe that by our owne practise that will condemne the Saints So in this case the saying holds that when a man is at Rome let him doe as they doe at Rome that is in things that are not determined when we have no other light let us goe according to the custome of the Churches In some Churches they use not to put on their Hats but to be bare in hearing the Word while I am there I will even doe so when I come there I will not put it on God hath not determined it and there it is the custome of the Saints here to be singular is naught The Saints should be singular from wicked people and from good people in evill things but in things that God hath not determined we should not be singular from them As to instance in one case in singing of Psalmes among us that troubles many of you Of singing Psalmes We know that God hath commanded us to sing Psalmes and Hymns and spirituall Songs we all agree in that that is plain in the Word But he shewes not there whether they ought to be songs of our owne composing or the Psalmes of David or in what tune wee should sing in this or that tune or whether we should sing one or two or three or more this is not determined Moreover I know not which is more expedient that twenty or forty sing or one alone What shall I doe in this case Look on the custome of the Churches of God that hath been practised by the Saints for time out of minde and when God hath not determined it and they have done so therefore I will goe along with them if it have been a generall custome in the Church wee ought not rashly to reject it I tell you for my owne part when I observe any custome in any Church any thing that is laudable and comely that God hath not determined there is a kind of honour and reverence that striks my heart though God doe not command it or forbid it yet being the custome among the Saints it works a reverence in my heart therefore he rein make use of this when all other lights are out Neither doe I say this alone doth not the Scripture say the same Of long haire 1 Cor. 11. there was a great dispute concerning long haire and short haire whether women should cut their haire men should weare long haire see how the Apostle resolves the case verse 14. Doth not even nature it self teach you that if a man have long haire it is a shame unto him Why how doth nature teach it The word generally is taken for nature but divers godly wise men conceive that by nature is meant the custome of the countrie that they lived in doth not nature teach you that is is it not contrary to the generall custome of the countrie much more of the Saints for a man to weare his haire â—â—e a woman But if a woman have long haire it is a glory for it is given her for a covering But if any man seem to be contentious we have no such custome neither the Churches of God VVhether you relate this custome to the beginning of the ver If any be contetious we have no such custome we do not strive and contend or if you relate it to the other if any man strive about long haire we the Churches of God doe not walk so they doe not weare long haire but which way soever you take it therefore men should weare short haire to avoide contention Of preaching So in Acts 16. when Paul and the women met together by the waterside verse 13 it is said they came to a Rivers side where prayer was wont to be MADE and there they sate down and preached and prayed he doth not say it was supperstition to come on a green place by a River but it was a custome and Paul goes thither and teacheth them and opens the Word to them So that in those things that are not determined custome is a great help to men in many things Thirdly I add a third rule and that is right reason Right reason naturall reason or right reason Think not evil of these that I name custome and reason Reason of three sorts because they are taken in a bad sense sometimes But to understand this there is three sorts of reason usuall in Scripture Spirituall reason Rom. 12. the Apostle bids us give our bodies and soules to the Lord a reasonable sacrifice 1. spirituall that is in a spirituall way of argumentation it is fit that I should give my selfe to Christ that I mean not here There is corrupt carnall reason 2. corrupt this leads us out of the way this is never good Thirdly there is common reason 3. common naturall reason right naturall reason in us which many of the duties of the New-Testament are grounded on If you say what is that It is a light in the soule that is a Relique of that light that was in Adam VVhen God made Adam Right reason what and all other creatures he made all good there were good things and every thing in a good order and he made Adam like himselfe God looked and he saw everything that it was good God put a light in him to judge of the Sun Moone and Stares Adam had this light in a sort to judge of Heaven and Earth and hee saw that all was good When Adam fell he lost a great deale of this light and there came darkness and confusion Yet the light is not growne so dimme as the other faculties are grown loose for all carnall men excepting none they have light to judge beyond their power to practise that is the reason the Heathen said I see good and better things but doe the worst So the carnallest man in the world hath some light to judge good and evil more than he hath strength to doe whence is this It is a stamp of that light that in Adam was compleat at the first Now this right reason it often helps the Saints when they have no other light As in 2 Cor. 14.23 The Apostle reproves them for speaking with strange tongues in the Church that the people understood not what argument doth he use saith he if an Ideot come in
to one that it is a thing that never will be wee strive about a thing that is a great way off it is a hundred to one if any of us ever come to the practise of that we strive for Wee all agree there shall be a company of Saints a company of visible Believers and that there shall be power in the Church to order and governe things that the Church shall determine as it did in Jerusalem Let us goe so far let us have Churches reformed and set the power in them and let them rule then if there be occasion for people to appeale God will either open mens eyes or else in expediency as I shall shew by and by they shall be directed But wee strive as I told you as if you and I should strive who should enter into the gates of Venice first and wee know not whether either of us shall come there We strive about to morrow we have present miseries enough we need not strive about things that are to come ten yeares hence and it may be will never come Wee are fooles are we sure that the Kingdome will stand or that wee shall have our lives and yet wee goe and strive about a nick that is the farthest of all things Whereas as for outward things sufficient for the day is the griefe thereof Goe on in love and when it comes to that wee shall see more light This is the greatest indiscretion in England to strive about a thing that is never like to come to passe 4. Because neither side can prove what they would have Fourthly and lastly there should be no strife because as the Presbyteriall godly men they cannot nor will prove such a thing to be an absolute rule for all the Churches and for all Saints Say there were such a rule in Acts 15. Doth it follow that it is a rule for all Churches and for all Saints VVhy doe we not also sell our lands and give to our brethren Let them but shew me a ground why that example should be made an absolute rule Therefore as a man cannot shew nor never will an absolute rule to binde all the Saints through the world to doe so So on the other side the Independents cannot prove but it may be expedient in divers cases therefore the one seemes to act necessarily the other probably to be expedient by right reason and the law of nature If a Church cannot agree among themselves and what cause of strife is there in this Suppose one should say to me come out of that house or else you will be destroyed the house will fall upon you I beleive not that there is a necessity but I think it is expedient because the house is old he thinks it is of necessity and I think it expedient is there any cause of strife in this So put these together and see how we are deluded by the Devill and our own hearts to make strife about a thing that may never be Therefore there is no reason for it But that I may satisfie you a little more you will say what is there no more difference between Presbyterians and Independents I have heard that there is more difference between them than between the Cavaleirs and the other party that they are ready to cut one anothers throats If there be no more betweene them how comes this contention among them I think of all the contentions that ever were among the Saints from Christs time till now there was never such a mystery in any contention as there is in this And but that I would not take up so much time I could goe neere to open this mystery how the devill and our own hearts have got the strangest mystery to set the Saints together by the eares that ever was but I cannot stay upon that But if you ask me how it comes to passe You know a little sparke will bring a great flame a little contention is as the letting out of waters It is no wonder it is the nature of contention to multiply as it is the nature of fire to grow bigger it comes from the devill and our own hearts The present contentions from If you ask me how it comes from men I say it comes from five sorts of people and it may be you and I and the most of us have a hand in blowing this fire the Lord shew it to us all that we may labour to be peace makers and so be blessed Weak Christians The first sort of people are weak carnall Christians there may be those that are called Independents that are carnall I mean not carnall as though they had no grace but in the Apostles sense 1 Cor 3. Are yee not carnall that is those that have but a little grace and have a great deale of rashnes and peevishnes and giddiness and pettishnesse and censoriousnesse They are people that have a great deale of zeale many of them but it is without knowledge without wisdome to manage it They see part of the will of God and of the truth of God but not all as the Sun shines on one part of the earth and the other is dark and in that part they see the substance but eye not the circumstance they care not if all the world be against them or whom they edifie or whom they destroy if they have the command of Christ they will doe it And these people though they be godly as a godly man saith of them there is a new light comming into their souls but they have not grace to mannage it and so they goe headlong It is a good light but they have not grace to mannage it and that light by reason of their corruptions and temptations kindles contention in the Churches They must be sharply reproved Therefore if wee would have peace which is our great desire wee must admonish and rebuke them sharply they are full of censoriousnesse and pettishnes and have many harsh and unseemly words These must be reproved and there must be a course taken to binde up their spirits or else it will be hard to have peace Then secondly there is another generation of people that exceedingly blow up the fire Carnal Presbyterians that are contrary to those that is a generation of carnall men that have nothing of God in them that usurp to themselves commonly the name of Presbytery they would be called though falsly Presbyterians Though Presbytery be an honourable word and it is an honourable thing and they be honourable men that hold it and godly men But many that would be called Presbyterians taking a good name misapplying it to themselves they are wolves in sheeps clothing they talk of reforming the Church and yet they would set the Saints as so many Tigers together by the eares I mean not by these any godly men But you may know them if you take notice of their persons usually they are the Prelaticall men such as were surrogates to Bishops
you are going to the other and it may be your neighbours house is on fire or a poor man is in want you goe and you cannot choose but then there is gall and guilt upon your soules because you have neglected prayer Whereas God hath not bound you to these things but hath left you to doe this or that according as it may be most for the honour of God the everlasting advantage of your own souls Hence if you observe and looke upon your own souls when you finde your selves in trouble you shall ordinarily see the truth of this doctrine Ask the question whence is this trouble why are your soules so sad you shall finde six times for one that the trouble and guilt ariseth from these things from making of lawes and we are not able to keep them whereas if wee would make an absolute law of nothing but what God hath made and doe the rest in expediency we might be able to let goe that and doe this that is expedient wee should doe abundance more good and with peace of conscience Christians ful of questions why And hence it is that weak Christians good people are so full of questions and cases and trouble themselves and Ministers endlessely Why so because many professors walk only by rule by law this is their religion they will avoide that which is evill and doe that which is good This is good but this is not all and seldome in my experience have I seen a spirituall heart that is spirituall indeed much troubled with those cases of conscience in outward things Spirituall Christians their carriage The reason is this because a spirituall Christian hath two eyes the other hath but one that is when a spirituall Christian falls on an action he asks first is it lawfull or unlawfull he easily resolves that but hee goes farther is it convenient doth it tend to the glory of God will any be better for it will my own soule be the better is it decent And it is six to one but he findes it expedient and he considers the lawfulnesse no farther that is gone and an inexpedient action to a spirituall man it is as abominable as an action altogether unlawfull Therefore we see Paul how resolutely he speaks of eating of flesh The earth is the Lords and the fulnes thereof and make no conscience of what is before you yet he saith if eating of flesh offend my brother mark his high language I will never eat flesh while the world standeth rather than I will offend my brother that is I would soone answer the case of conscience I will not trouble ministers or my self about that Weak Christians not minding this they ask only is it lawfull Is it lawfull to weare long haire is it lawfull to play at tables c. They goe no farther and so there comes guilt upon their soules I heard once I speak it not with prejudice of some godly women that were godly persons Baptisme doubted of they made great doubt of their baptisme and going by the rule that I told you before making a curious peice in the New-Testament and laying such stresse upon every nick that all was overthrown if that were wanting they were baptized the first and the second and the third time and still they feared there was a fault that they could not sleep in their beds for horrour of conscience least there should be a nick or flaw in the least in their baptisme and so were still studying a way to doe it better So it will be in all cases when men make lawes where God hath not made them there will trouble and guilt follow in that they are not able to performe them I speak it not to weaken or innervate any of the people of God in absolute commands but where God hath left a latitude as I have proved let us take notice of it and order all things for the glory of God and the edification of our selves and others And that is another motive Briefly Mot. 3. He that eyes not expediency cannot doe much for God the third is this to perswade you to this for I feare many doe not understand this and you are hardly brought to it because your hearts are contrary to the real principles of the Gospel whereof this is one as it is the way to end controversies among the brethren and the way to keep peace within our selves So thirdly unlesse you will receive this truth and labour to understand it if you goe by the other way taking every thing jure divino to be an absolute rule to binde people in all the world and then when you have put stresse on them and broken them you conclude there is no Church nor no believers such a soule will never be able to do much for God he will never be able to honour God much he may please himselfe as such doe and think that he is growen in grace and hath out-stripped others and he may trouble the Kingdome and rend the Churches and make debate among the Saints but take this for certaine he shall never be able to honour God much he shall doe little in his generation I mean that I may come to particulars he will neither be able to do much in wining of sinners nor in strengthening of weak Saints for in those two wayes are the greatest opportunities we have of honouring God If yee love me feed my lambes saith Christ He cannot doe it why so 1. They present religion to others as endlesse First because such a man or such a people that are set in such a way as many are in these dayes and many godly people they present Religion to others alwayes as an endlesse thing as a thing that hath no end And therefore when they perswade weak Christians to be religious they look upon their religion as a bottomlesse pit as Solomon saith The lips of a whore is a deep pit They think here is a religion indeed if we close with this people we shall not know where to stay the last moneth they were in one religion and the last yeare in another and so they seek a knot in a bulrush they seek for curiosity where God hath not laid it therefore they are ever wandering They perswade us to be of this Church and of this religion and we shall be safe say carnall men how earnest are they to have us be with them and two moneths agoe they were as earnest for another and it may be two moneths hence they will be for another and so they run from them Therefore in 2 Tim. 4. when there was a great deale of stir among the Christians about Genealogies and old wives tales and vaine stories Paul bids Timothy take heed of them Why because they were endlesse that is if a man goe to them they goe from one fancy to another he knows not where to finde them When Paul would cleare himself from an ill report they had of him among
Lord to give you sobrietie of spirit not to be wise above what is written it is pride in your hearts that makes you misse the will of God begg sobrietie and that in two things briefly First I discerne that you want this sobrietie in that people generally will bring their crotchets â— To subject our fancies to the word and fancies that they have hatched themselves to the word of God to make the word of God a cloak only a thing to prove their owne fancies whereas you must doe the contrarie raile every lesson out of the word of God Therefore as the word is in Ephes 4. the Apostle bids us not to be carryed with every slieght of men with dyce playing of men as the Greek is that is men use the Scripture as they use dice they make it speak any thing as a dice player that is cunning he will throw aimes ace or sise sinck So I have seen a man that hath alleadged the example of Noah to defend his drunkennesse c. O it is an abominable thing to make the word of God a bawd I speak with reverence to our witts and fancies as wee too often make it I have seen a man once that kept halfe a dozen men about him to goe to assizes and Courtes to sweare and he would carry any businesse only tell him what they should sweare and he had half a dozen or halfe a score that would doe it you think this was an abominable thing Beloved you doe a more cursed thing when you make the Scripture to second your own fancies you make the word of God to speake what your fancy would have it 2. To follow notions no further than they agree with the word Secondly sobrietie in this many of you raise a notion and start it from the word of God but in the pursuite of it you goe without it then you goe to metaphisicalls and so draw one conceite out of another beware of this as you raise any thing out of the word so follow it no farther than the light of the word goes before you and there lay it down Thirdly pray as for wisdome and sobrietie 3. Watchfulnesse so for a watchfull heart you must be watchfull Christians if you will walk by this rule Thereupon in the Gospel you are often called upon to be watchfull you must be fervent in spirit serving the Lord or as some will have it serving the seasons or opportunities If you will studie what is expedient you must looke to circumstances time and manner c. Or else you cannot walk by this rule Especially in this time and age wee live in and in this City that wee dwell in for I know not the man this day in the world that knows if he might have his will how to order the Church affaires in this City I know a hundred that can order all the Kingdome besides but not here Therefore you have the more need to walk warily and circumspectly to looke round about to see what may edifie and what may hinder our brethren and what hinders most you must have your eyes in your head if you will live in London as a Saint I pray the Lord to give you circumspect hearts Last of all pray to the Lord to fill you with more love above all things put on love 4. Love Col. 3. which is the bond of perfectnesse If you doe all the rest if God doe not raise your hearts to more love of God and the brethren you will not goe far enough Love doth nothing amisse it doth nothing unseemly If you have love you will find all waies and opportunities to doe things to the glory of God and the good of others So I have briefly run over that that I intended from these words I have been the more briefe in some things because I would not trouble you another time from this Scripture I leave what hath been said with you desire the Lord to blesse it to you GLAD TYDINGS from HEAVEN TO The Worst of SINNERS on Earth BY WALTER CRADOCK Late Preacher at Hallows Great in LONDON LUKE 2 10. Feare not for behold I bring you good tidings of great joy which shall be to all people LONDON Printed by Mathew Simmons 1648. To the Christian Reader READER THe nature of man is prone to be inquisitive after newes especially in these unsetled distracted times amongst us it is a great part of the imploiment of people and takes up much of their time as if London were Athens and the people thereof Athenians Act. 17.21 who spent their time in nothing else but either to tell or to heare some newes And yet the news wee beare is sometimes bad sometimes uncertain and many times false Divert thy thoughts awhile from earthly things and in this ensuing Treatise thou shalt heare what newes from heaven in the Gospel The Law indeed brings us tidings but it is like the message of Ehud to Eglon it brings a dagger with it that stabs mortally Judge 3.21 but the ridings of the Gospel is like that message of the young Prophet to Jehu 2. King 9.6 to make him a King There is nothing truly terrible but the Gospel brings tidings of our freedome from it if we be believers nor nothing truly amiable but it tells us of our interest in it How welcome to a poore captive is newes of deliverance from slaverie The Gospel brings us tidings of our deliverance from sin Satan death hell from wrath and damnation it tells us of riches and glory and Kingdomes and Crownes and whatsoever may satisfie the capacious soule of man God hath appointed different conditions for men and Angels the Angels that stood they are so confirmed that they cannot fall the Angels that fell they are determined under eternall wrath that they cannot rise but God from everlasting in his love and mercy had appointed that fallen man should have a way of recovery as a board after shipwracke whereby he might come safe to the shore And God in time was pleased to come out of his hidden eternity and to discover this love of his to the world and hath sent his Son to puhchase it and his Spirit to apply it and his servants to tell not this or that perticuler man but all Nations Mat 28.19 Luk. 2.10 Joh. 3.16 that whosoever believeth in Jesus Christ shall have everlasting life this blessed tidings is brought by the Gospel And let none say this newes is to good to be true for God who is truth it selfe as it were on purpose to anticipate the infidelity of man hath said it and sworne it and sealed it with the blood of his deare Son that we might have strong consolation Heb. 6.8 and hath made this fabrick of the world to be as a stage to act the redemption of his people on which being finished it shall be no more It should stir us up to love and blesse the Father and his Son Jesus
Whether it be Paul or Apollo or Cephas or life or death Death what is death Afflictions are called death In death oft that is afflictions they are but little deathes and one great death ends all the greatest death is a priviledge your afflictions and povertie and reproaches will be a priviledge How is that You have it in Ro. 8. They all work for good to them that love God For your good here and your glory hereafter for faith the Apostle 2 Cor. 4. These light afflictions that are but for a moment they work for us an exceeding exceeding weight of glory The English word cannot expresse it compare it with Rom. 8. The afflictions that wee suffer are not worthy to be compared with the glory which shall be revealed The Spirit of glory riseth on you The Lord doth you good by it for the present and it works for a Crowne of glory hereafter For this is a true saying if we suffer with Christ we shall reigne with him Therefore though the Gospel bring sufferings with it yet take them as the Gospel expresseth them they are sweet and good tidings they are priviledges to you and will turne for your good here and your glory hereafter 2. They are moderated The Gospel moreover tells you for your fuller satisfaction that the Lord will lay no more upon you than you are able to beare And he will be in the affliction with you in the fire and in the water the Lord Jesus will be with you there and in due time he will make you a way to get out Beloved put all together that the Gospel speakes of afflictions and sufferings construe them together you shall see that there is nothing in all that but glad tidings and good newes I but saith another the Gospel if it be Gospel that we use to heare from our Ministers it is not good newes Object for our Ministers preach against Drunkards The Gospel requires men to forsake sin and Swearers and Whoremongers and when I sweare the Minister saith I shall never goe to Heaven And he saith the Gospel will have a man forsake his sins and repent and the like this is not good newes it is good newes that God will save me but it is not good newes that I must leave my sins and all my wayes of pleasure that I am in It is good newes that the Gospel will have me saved but it is not good newes that the Gospel will have me a Puritan and be purified and purged from my sins Concerning that it is very true that though the Gospel speak not properly against drunkards Answ and whoremongers and Swearers yet the Gospel saith that drunkards must leave their drunkennesse and Swearers must leave their swearing and the Gospel calls every man to repentance from every sin yet notwithstanding that it is no bad newes First take Christs Argument Mat. 5. Doth thy right eye offend thee pul it out and cast it from thee 1. Leaving of sin profitable doth thy right hand offend thee cut it off and cast it from thee That is as some interpret it there are some sins that are as pleasant as the right eye as profitable as the right hand and thou wer 't better to cut them off why so It is better to goe to heaven with one eye than with two eyes to go to hell and it is better to goe to heaven with one hand than with two to goe to hell Is it not good tidings when a man is taught to make a good bargaine is' t not good tidings when the Gospel tells a man he must throw away his sinnes and it is better to crosse himself a little in his lusts and goe to heaven than to goe lusts and soul and body and all to hell Is it not good newes when a mans house is on fire if one come and shew him how to save a peice It is better than to have all burned Now the Gospel teacheth you to leave sin and it is good newes Why I will tel you because when the Gospel bids thee leave sin it puts in thee a new nature that is contrarie to sin to hate it more than hell and the Devill himself and then if God bid thee leave thy sins The Gospel teacheth to hate sinne it is the best newes in the world as for instance there are many men and weomen I believe here that if the Lord should say to them as he did to Solomon I will give thee whatsoever thou wouldest have in heaven or earth there are some in this place that would say O Lord I would leave my pride I would have a humble heart and a heart that should not love worldly things and a heart that should not be froward and waspish If the Gospel should leave the heart as the Law did and bid you throw away your sinnes and give no strength to doe it it were bad newes but if the Gospel give you a new nature to hate sin and when it bids you leave it gives you power to take it away it is sweet and pleasant newes Another objection that others may make is Object The Gospel requireth dutie that the Gospel brings tidings that when we receive Christ as wee must leave sin so we must set on the doing of good I must not be my owne Master as the Minister saith one while I must fast and another while I must pray and teach my Children and my Familie and this is a hard task an endlesse work I cannot beare it to pray every morning and evening c. I answer Answ 1 Not on paine of damnation this is good newes Why because in the first place when the Gospel tells you any such thing the Gospel doth not bid you doe them or else you shall be damned as the Law did but the Gospel saith thus thou poore drunkard or thou proud woman here is a gracious God that hath loved thee and out of love hath sent Jesus Christ to die for thee and hath appointed his Ministers to make it known to thee and here is everlasting redemption and salvation by him only because thou art a sinner there is no other reason in the world now thou art safe free from damnation and hell feare not that that is gone Christ hath died to reconcile thee to God and Christ hath loved thee therefore obey him if not thou shalt not be damned that is done away alreadie Indeed the Law saith thou shalt be damned for not doing it but saith Christ in the Gospel I have died and have forgiven thee thy sins and if thou wilt be a Villane not respect my Father that hath loved thee and I that have died for thee so it is but if thou wilt obey me thou shalt be a good childe Thus the Gospel speaks now there is no bad newes for me to heare of my dutie to heare that the Lord Jesus Christ commands me when I see my salvation sure I worke not for