have occasion to mention all these sorts of people therefore they are pleased because every one hopes to get the other to his faction As if he be a Presbyterian it is nutts to him to heare any thing spoken against the Independents and if he be an Independent to heare the Presbyterians spoken against so I feare you are pleased because you are in faction and every one is glad to have the Preacher side with his faction This pleaseth corruption but doth the soule no good Others on the other side are offended exceedingly at what hath been said why so 2. Some offended because their party is spoken against because hearing any thing spoken of that patty they are of whatsoever it is by way of illustration to cleare and follow and hunt out this principle they take it hainously why so because religion I must tell you is all in faction among us therefore though you your selves acknowledge that there are some godly men that are Independents and some godly men that are Presbyterians yet it is so in faction that if a Preacher raile against Presbytery he is an excellent Preacher and on the other side if he be bitter against Independents he is a rare man and so you goe along in faction that no man living is able to doe your soules good I bewaile it and it will be your misery you in this City of all places in Christendome excepting none are miserable people Here is a populous place and abundance of Preachers and abundance of itching eares and greasie hearts as the Psalmist saith and you will not be tyed by the Magistrates to your Parishes and I desire not that but you will not be tied by the Ministers to suffer the word of exhortation but you make a trade of wandering from Minister to Minister to try their eares and as soone as you have heard a word that crosseth your corruption and your fancy you are gone As if a poore soldier should come with a wounded arme or a broken legg and desire a Chirurgeon to put on a plaister and when hee feeles it smart away he goes from that Chirurgeon to another and so to a third a fourth So you are miserable souls without Gods mercy like to perish for ever you have hearts as fat as brawne as fat as grease as some translate it VVhat is that Our work is upon your hearts we are Gods hammers the word is called so by Ieremiah Now take a greasie thing and put it under a hammer and it will slip on one side and on another and you can never strike it justly So you if there be any thing that crosses your humour it is a hard saying and away you goe and were it not for your own meserie it were no great losse Therefore let me tell you it is a principle that I am an enemie to wheresoever it is and it is that I have bin hunting out and let every one take his share to open it and labour to finde it out for his good I would begine with my selfe and I professe before you that there is no principle that hath mislead my soule to my greife as this principle Let me take my share and you yours and suffer not your hearts to be above the word of God and to run wild when any thing comes to do you good but suffer the word of exhortation for your good That is one thing Secondly this is another thing in all that I have said and I have spoken much concerning this I have not in all this woe to me if I should sought to innervate 2. nothing commanded by God weekned or weaken any jot or tittle of any absolute command of God concerning any good commanded or any evil forbidden Think not therefore as I said before here is a latitude Paul hath broken downe the hedge and wee may doe what we list No in all things that God hath determined I have carried it so that I would not have the good omitted that he hath commanded or the evil done that he hath forbidden For I know what the Spirit faith in the close of the booke of the Revelations He that adds to this booke God shall add to him all the plagues that are written in this booke and he that puts to any thing God shall put his name out of the booke of life and I know that he that breaks the least commandment and teacheth men so to doe shall be least in the Kingdome of heaven Mat. 5. Therefore I have not in all this sought to weaken any one tittle or thing absolutely determined 3. Not to abuse this doctrine to strife Thirdly and lastly the maine aime of all was peace therefore I would admonish you all of being like the Spider to draw poyson out of the sweetest flowers If wee studie to make peace thou pickest occasion of more warre to jangle and wrangle more woe to thee for if Christ say Blessed are the peace makers than Cursed are the peace breakers Those that any way give just occasion to break the peace of Gods people And I am affraide notwithstanding all that hath been said there are some among us that I may say of them as David saith of some in his time when I speak of peace they prepare for warre So when we speak of peace and use means to reconcile the Saints they pick occasion of jangling and wrangling This is but to cleare the way So now I proceed to that that remaines which consists in two things The one is to point out breifly some hindrances in the way of the Saints that must be remooved or else wee shall never walk according to this rule Seconly to shew some few meanes as we call them externall meanes that God hath directed me to how to come to square our hearts and lives according to this rule But before I come to that there are two objections in the way which I shall answer breifly The first is this Object you will say Sir for all you say you ayme at peace and you endeavour peace yet notwithstanding me thinks you seem to innervate the word of God you seem to make a great deale of the word of God unprofitable for if we must not make an absolute rule of every thing here what doe we with it There will be a great deale void for you told us that every example no not every precept doth not make an absolute rule to binde the Saints so it seemes there will be a great deale void and what shall wee doe with it To answer that briefly I deny that there is any thing in this blessed booke that is unprofitable Answ 1 Nothing in the Scripture but is of use but I deny this also that every thing in the New-Testament is profitable to make a rule of I will shew you two places of Scripture the first is in Rom. 15.4 Whatsoever things were written afore time were written for our learning But not every thing a rule that we
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 onfounds 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 2. It is legall to do good or abstain from evill for fear of judgment and curse him we harden him and make him run 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 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 a void 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 bug-beares 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 Cause of divisions I doe think for my part constantly that the mayne 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 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 Vse 9 To receive the Gospel seeing it is cleare out of the word and so truly I hope 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 deads plainly there is no tittle in the Gospel but it is really good and glad tidings to the worst of sinners therefore receive it What is that Indeavour to beleive it 1. To beleve it for the Lord Jesus that is the faithfull witnesse 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 2. Embrace 〈◊〉 with joy and affection as in 1. Thess 1. see how they received the Gospel in joy with much affliction What if it bring a little affliction with it that thou be jeared receive it with joy it is joyfull and glad tidings And then resigne thy self give thy self wholy up to walk according to this blessed Gospel 3. To give up our selves to it 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 FINIS An alphabeticall Table of the principall Heads contained in the foregoing SERMONS A ABuse see Liberty Accident Part. Page How men come to doe good by accident Part. 1. Page 148 Adoption Spirit of adoption to be laboured for Part. 2. Page 40 Full spirit of adoption wha Part. 2. Page 41 Affliction see moderated Age Decency in regard of age Part. 1. Page 82 All what meant by it Part. 1. Page 4. Angels Angels waite on the Saints Part. 2. Page 18 Ascended Christ ascended into heaven Part. 2. Page 16 B Backsliders Backsliders their course Part. 1. Page 156 Baptisme Baptisme how appointed Part. 1. Page 1◠Baptisme the substance of it only set downe Part. 1. Page 23 Baptisme the way to peace about it Part. 1. Page 100 Manner of baptisme determined by the Magistrate Part. 1. Page 108 Baptisme doubted of by some Part. 1. Page 141 Believed Believing Believing in Christ what Part. 1. Page 36 Gospel to be believed Part. 2. Page 54 Binde Not to binde others where Christ hath nor bound them
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
for precepts many precepts that binde not all the S t s there are many in the Book of God that doe not binde all the Saints universally There are personall precepts as for the Israelites to steale from Severall sorts of precepts and cozen the Egyptians and for Abraham to sacrifice his son those are not in force As there are personall so there are carnall precepts I speak with reverence that is commands where the holy Ghost speaks in the person of a prophane man as in Ecclesiastes Be not righteous over much The holy Ghost speaks in the language of prophane men and rather shewes the nature of prophane men than what men should doe and there are abundance of such in Job Take heed that we make not lawes of these for all Saints and all ages to binde their consciences And then their are temporall precepts that were meerly ceremoniall in the old Testament and in the new Testament as in Acts 15. the Apostles forbid things strangled and blood this was a temporall command as I could shew at large but this temporall did not binde all in all things because after there was a precept to contradict it as we see the holy Ghost bids to eat whatsoever is set before us and Every creature of God is good if it be sanctified with the word and prayer There is nothing to be refused it is an universall word So what will you make of that salute one another with an holy kisse VVhy follow you not that precept There are precepts of Indulgence that binde not as in Gen. 3. Of every tree in the garden thou shalt eat but of the tree in the middest of the garden eat not Now here was a command for Adam to eat of every other tree as well as not to eat of that but the former is a precept of indulgence and this precept did not binde absolutely so that if he had not eaten of every tree hee had not sinned And so in the matter of divorce the man was to give his wife a bill of divorce this did not binde if a man did take his wife in adulterie and would live with her he did not sin but if he did turne her away he must give her a bill of divorce There are many others you see every example and every precept bindes not To learne how much precept or example make an absolute rule therefore be wonderous warie how you make lawes and rules to binde you Ask godly men this question for I am not able to answer it what precept or example or how much precept and example doth make an absolute rule for all Churches in all ages answer that question and most of our contentions are gone It is not enough to say Sir I goe according to the Scripure the word saith this and this proposition saith so but ask godly men how much precept and example goes to make an absolute necessarie rule for all ages answer that and then thou walkest safely But the want of knowing our Christian liberty undoes thee You take the Book of God as if it were all aphorismes and Theorems and Canons No the Book of God to speak with reverence is like the Common Law of England and there we know sometime what is right by the Judges opinion sometime by paralell cases sometimes by expediency Now you say let such a man bring me Scripture what Scrirpture any line whatsoever and they simple people bring a place or two and make an absolute rule to binde you and all the world Remember the greatest miserie to an honest heart next to an old Testament spirit that is the rise of all is this a misdrawing of rules out of the word of God you take a word and doe not compare it with other Scriptures and see whether it be temporarie and doth absolutely binde but you goe with your book under your arme and think all wise men are out you have Scripture for it beware of that Therefore as I said learne what precept or example or how much goes to make an absolute rule to all the Saints in all ages that they must not break when you understand that you may draw rules So let me speak to the other party Not to binde others with lawes where Christ hath not bound them make not lawes upon the Saints where Christ hath not made any for the Saints are noble spirited men and a noble spirited man had rather doe a hundred things then be bound to one I would doe a hundred things that Christ hath not commanded and leave undone a hundred things that Christ hath not forbidden rather than be tied to one thing by men that Christ hath not commanded I had rather doe a hundred things for edification that Christ hath not determined If you binde the Saints it will make them leave that undone that they should have done The third dutie is abuse not your libertie 3. Not to abuse Christian liberty you are called to liberty saith the Apostle I cannot deny it I must make it known but abuse it not for an occasion to the flesh or as a cloak for maliciousnesse Abuse not your liberty for your own ends to avoid persecution or to get wealth c. Abuse it not by making it larger and broader than God hath made it it is dangerous to add commandments to the law of God that he hath not made and so it is as dangerous to destroy that that God hath made therefore saith David Psal 119. Lord it is time for thee to put to thy hand Dangerous to take away any of Gods lawes for men have destroyed thy law It is safer and better for a man to break the Law of God five hundred times than to take away one law that God hath made to make the way larger and wider than God hath made it As because I said God hath not absolutely bound you to pray twice a day some man may goe home and therefore he will not pray at all thou art a wretched man when lawfulnesse is gone thou wilt doe nothing for edification and expediency Take heed that you may doe that that is for the building up of your own soules and for the edification of your brethren To conclude 4. To hold fast Christian liberty the fourth and last thing is hold fast your liberty let not men take away your liberty be not servants to men If I be the servant of men saith Paul I should not be the servant of Christ and yet he saith I am your servant that is doe not tie me and I will serve you and doe any thing but if you binde a Saint and make lawes where Christ hath not bound him you shall never bring him to it a Christian had rather doe a hundred things that God hath not commanded he can doe it but he is loath to be bound absolutely to one The way to get the Saints to do any thing is not to binde and tie them hand and foot I
the Corinthians 2 Cor. 1. he takes this for one argument our conversation was in simplicitia we walked in the light of the Sun before you and hee comes with another argument our yea was yea and our nay was nay He brings this as an argument to regaine their thoughts for religion for it was not for his own honour sake that he carried himselfe stayedly among the Saints which is lovely for weak Christians look on such men and on religion as a weak swimmer looks on the streame of waters saith he I will goe in the shallow for if I goe in the streame I shall not know where to stay I shall be carried down to the Sea So though men may think that this is growth in grace to grow from one fancy to another in externall things As one that asked a woman why she was not baptized againe saith he you grow not in grace as if he should say there is no growing in grace without these outward things As I remember without disparaging the person he is unknown to you a man that was a member of a Church and because he saw infants baptized and himself was not he broke off from them and said there was no Church and all the streame did run for two moneths together on baptisme there was nothing talked of but that and concluded the Anabaptists and all were Antichristian and there was no Church nor any thing till we had Apostles againe as I told you that any that hold that principle and follow it closely and rationally they will infalliably come to Apostles and Miracles and Signes from heaven And reason shewes it for they will frame such a curious peice like Moses that shall be an absolute rule to binde every thing and nothing shall be expedient or inexpedient but all cammanded or forbidden nuzzeling and searching for this peice and cannot finde it they will give over and say let us have Apostles c. And so how shall they win poore sinners when they see they whirle about will they ever delight in your religion when it is thus presented to them Carnall people though they cannot answer their objections yet they will say these people we know not where they stand therefore we will not meddle with them Such people as studie crotchets and put such stresse on them they can doe little good whereas if they would walk by expediency they would win people to the Lord. Therefore suffer not thy heart to be above the word of God to master it but put thy heart under the word of God and let it square thee try thy heart by the word of God or else I know who will have the worst of it 2. They present religion as burthensome Another reason is as they present religion as an endlesse thing So as a wondrous burthensome thing as an intollerable task to them And our nature flesh and blood is so averse to goodness that it is loath to under goe even the sweet yoke of Christ In the second Psalme there is a prophesie of the people under Christ Let us break their bands say they and cast away their cords from us VVhich is only meant of the law of Jesus Christ which is an easie yoke and a light burthen now when people shall goe and add abundance to this and make as many more lawes and more grievous than Christ hath made and shall present such a masse to the people no wonder that they start off and run from them For present Christ as lovely and amiable as you can yet a carnall heart accounts it a burthen and runs away That is the reason to my knowledge that in some countries people have laboured much done little good VVhy this was the greatest stumbling block they made lawes concerning haire it must be of such a collour the scarfe and the band and the handkercheife upon it so cast dams upon people they law such lawes that they would not come neare them but railed against godlines and some were readie to hang drowne themselves and from thence it comes they make nicks knacks where the scripture makes none So that though all men do not so yet generally carnal men conceive some such thing I remember a story of a learned man that there being a wild Gentleman of a great estate set to him to traine him up and bring him under a little the young man hated and abhorred him and had as leiv be hanged as come neere him for he thought he should loose all his liberty but the old Gentleman would walk and the young man with him and when the young man would bowle he would bowle with him and when he saw it was not such a task as he thought it had been he proved a godly zealous man So this is a mighty hinderance of doing good to others to make religion to seeme gastly by little inventions and knacks that men make that Christ hath not bound them to a carnall heart will not come into such a prison 3. They present religion as rediculous Thirdly they can doe little good to others because they present religion to carnall men as a ridiculous thing to be laughed at How so I will tell you carnall men however you conceive of them they have oft a spirit of illumination common knowledge and right reason and by common knowledge and right reason they may be able to judge farther than many Christians what is the will of God and what is not in externall things though they be strangers from the power of those things Therefore when you come to carnall men and scatter such lawes and commands and rules among them though they be strangers from the power yet they are able to judge as well as your selves whether they be the lawes of God or no for they have understanding and reason they have Scripture and they have common illumination therefore when people make such lawes whereas they should respect what is expedient and take the lawes that Christ hath made they expose themselves to be laughed at they are so far from gaining of soules But Fourthly because this is a great thing for that reason we came into the world to win soules 4. By not eyeing what is expedient men deprive themselves of opportunities of doing good and to feed the lambes of Christ therefore I shall shew you farther that by so doing you deprive your selves of abundance of opportunities to do good that though they would never so faine do good as much as others yet they are deprived of the opportunity to doe or receive good My meaning is not that any should doe evil that good may come of it neither doe I mean that men should doe lawfull things if they be in a doubting condition but my meaning is they should endeavour to remoove all prejudices and misconceits of things whereby they lay blocks in their own way As for instance how many godly men in this land godly and holy and of great gifts
that desire to doe good and it may be out of a conceit or rather with reverence out of conscience of the Pulpit or the places we preach in have hid their tallents and have laid downe their work and kept in their gifts and become unprofitable And how many hundred Christians are there that are godly and holy people out of conscience of the calling of the Ministers or the house that they meet in have with the griefe of their soules and many a heavy heart shut themselves in a hole foure or five women together and lost the use of those blessed gifts If they had studied whether it had been convenient it had been worth the while to dispute but God hath made no law for preaching in a pulpit or in a pew or in a house of stone or not of stone but making an absolute law that it must hold in all cases they fall into these snares that are greivous I speak not this that you should persecute such for they are godly people and it is a signe they have tender consciences I mean not so nor doe I perswade them to do things without some knowledg that they should not doe it doubtingly but I desire you to receive this truth whereby the occasion of such scruples may be remooved There be foure things The first thing is this that clearly demonstrates that they cannot doe much for God 5. If they do good it is by accident or the honour of God because if they doe any thing for God for the winning of others it is as I may say by chance by accident for it is a thing beside their intention This is their religion it is not to studie how I may honour God and bring in sinners this scarsly comes in their thoughts but what is truth and what is false what is lawfull and what is unlawfull Therefore divers that else are godly men let them have a nick right or wrong they never consider the Congregation how they may doe most good but they think this is truth and every truth must be preached in every place at every time to every people this is their religion they never look if it may doe good Wheras a Christian that makes no more lawes than Christ hath made and studies what is expedient and would win souls hee must be wise and watchfull and circumspect and able to see what may conduce to edification Therefore men in Scripture that were sent to win soules they are called fisher-men the Apostles were and fisher-men must be cunning it is not every baite that will catch every fish he must baite and waite and be cunning and wise Saith Paul I took you by guile I had a way to win you and insinuate into you men must make it their studie if they will win souls to the Lord to look not only that they preach truth but what truth to what people and what way they doe it Therefore Paul Gal. 2. when hee came among people that were not able to receive the truth concerning justification and concerning ceremonies he preached to them of good repute that is choice Christians that were able to beare it that they might communicate it to others or else he should loose his labour and run in vaine So in Act. 19. where there was great strife about the Temple of Diana Paul when he came there he knew that the peoples hearts were set on their Temple and the worshiping of their Idol therefore he doth wisely to doe their souls good he might have said I preach the truth and down with the image of Diana but when the busines was done bespake not a word against Diana and the Temple he hated the image and the Temple but he went the wisest way to work to win them That is another reason 6. They intend good only to few A sixt reason is this these people cannot doe good for the winning of others and for the feeding of the poore lambes of Christ why so If they doe any I told you it is by accident it is beside their intention or if they intend any it is a few of their owne minde and judgement those that are in fellowship with them only and the rest they look on them as unbelievers though they be never so holy and the Spirit of God have sealed to their soules yet they are unbelievers and are in an Antichristian estate and have the mark of the Beast on them and goe from them as if they had the plague on them I say thou mayest doe good to those people that are of thy owne minde thou canst never doe good to others with such language under such notions whereas others that walk according to the truth that I teach they walk equally to all Saints and as Paul saith I became all things to all men that I might win some He labours to win sinners to nourish the weak if they have any thing of Christ hee loves them if they have nothing he endeavours to work it VVhereas the other looks on them as Turks and Infidels and can doe them no good But you will say though wee looke so on them wee would doe them good if they would hearken to us It may be so and it is probable you would do them good but I tell you you shall never be able to doe it in that way VVhy because as Paul saith 1 Cor. 8. Knowledge puffeth up but love edifieth If you love them not you can not edifie them If I did know a man that should teach mee and loved me nor I cannot I will not be edified VVhen good people that are sealed that they are the Lords and that Christ is in them when people shall come and call them Antichristians and that they have the mark of the Beast on them and that they are unbelievers are they like to doe them good they are not because love doth not intervene 7. They lead others to destruction Shall I add one word more and end that Lastly they cannot win others or doe good to others why so It is a foreword I am death to speak it but I know it is true because they are so far from edifying that those that goe that way according to that principle they lead many silly souls to their own destruction How I will demonstrate it thus the principle is this that nick that is new they lay such stresse on it that he that followes that is a believer and a Saint though he be stark naught now there is no poor carnall man there is no soule so wicked and wretched but hee would be willing to doe something for himselfe and when he findes so easie a way to Heaven that it is but observing such an externall thing he will be of that way though he be a whoremonger an adulterer As it is in Popery though I compare not the persons but there is the same principle in both how comes their Church to be so great they come to poore people that
through patience and comfort of the Scriptures might have hope That is there are many things that are for comfort there are many things that teach men the mysteryes of faith there are many ends to the word of God besides making rules to binde us in our conversations It is more fully in 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for doctrine and reproofe and correction and instruction in righteousnesse It is profitable for doctrine that is to teach the mysteryes of heavenly things to be believed And for reproofe to shew us where we sin against God to help to convince us as the Greek word signifies And for correction to help to heale our backsliding And for instruction in righteousnesse that is to make rules and lawes So all the blessed booke is profitable but I deny that God ever gave this booke to that end to make rules and canons of every thing Secondly to answer that 2. The Scripture not all delivered in Canons those things that are rules for us to walk by you must understand that they are not delivered to us in Theorems or Thesis they are not given in Canons or Aphorismes the word of God is not given so Or more plainly not as the ten Commandments were where every thing was thou shalt doe this and thou shalt not doe that it is not given so but as our Common Law as a rule to walk by but wee must be very warie of drawing rules We draw it sometime from the letter of the Statute sometime from paralell cases sometime from the case of such a Judge upon such a party sometime from right reason sometime from presidents So think not to finde rules in Scripture all in Canons to binde all No there are few rules for conversation that are so Indeed speculative things matters of faith are laid down in Terminis what to doe but in matters of conversation it is not so Therefore be wondrous wary how you draw a rule to walk by As for instance in the booke of God wee read that Abraham by the command of God he must kill Isaac you cannot draw this rule or Doctrine thence that every man must goe and kill his childe but wee may draw this rule that wee must part with the dearest thing we have to obey God So Paul circumcised Timothy we cannot draw this doctrine or rule thence that we must goe and cicumcise one another but wee may this that in things that are undetermined wee should doe things so as we may avoyd offence Paul wisheth Timothy to take care of his cloak wee cannot draw this rule that we must leave our cloaks behinde us and send our neighbours for them but this wee may that wee ought to be carefull of those earthly things that God hath bestowed upon us Beloved it is not unwillingnesse in honest hearts to walk by the rules of God that undoes their soules for an honest heart will not balk the word of God it will goe by that rule misdrawing of rules from Scripture but it is the misdrawing of rules from the word of God I pittie to see with what hearts and conceits many draw rules from the word of God As for instance taking that text of our Saviour some are made evnuches of men they have gone and dismembered themselves And so the Papists in that Parable of Dives Lazarus out of Abrahams bosome they would prove purgatorie And so the Userers because God compares himself to one they would prove it to be lawfull And so Mat. 22. they were to compell men to come to the feast therefore men must compell others to be of what religion they please Beware of this and remember these two things that all in this blessed booke is not for conversation they have their use besides that And secondly be warie how you draw rules Therefore weak Christians when they draw rules out of the booke of God say not onely Sir I walk by Scripture here is my rule but ask godly people doe I draw this rule right here is a text is this a right consequence doth this rise clearly from it You should doe so But if you can get a line of Scripture they hale it by the end and run headlong and make a rule of it but beware of that To be wary of drawing rules from scripture Therefore let me call upon you againe I beseech you remember that request I made to you that you would learne how much precept or example or what kinde of precept and what kinde of example goes to make an absolute rule to all the Saints in the New Testament determine that or you can doe nothing As in a Court when a Delinquent comes to be tryed they ask him who he will be tryed by some are tryed by the Peers others by the Countrie So lay down a Standard out of the word by which you may judge there are none that have taken paines yet in it It may be God may give some Christians opportunitie to do a little hereafter in that busines But otherwise never say I have Scripture for it on my side men make Scripture speak any thing Therefore all the miserie of an honest hearted soule is not that he walks not by rule but that he misdrawes his rules he pulls them by head and shoulders and drawes them not right The second Ojection is this but you will say Object 2 this is very strange that Moses by your confession should make a curtous peice to an ilet hole to the very burying of their excrements and that Moses was so faithfull in his house and that the Sonne of God should not be so faithfull in the new Testament this is a common argument it is strange that the Sonne of God should not be so faithful in laying down every tittle as Moses was who was but a servant But to answer that it sounds to me like that reasoning that I heare among simple people when wee say they must goe to hell if they continue in their sins say they is not God stronger than the devill Therefore they must goe to heaven though they continue unbelievers doth that follow So here must it follow that Christ is not faithfull as Moses because he hath not made so curious a peice in externall things in the New Testament That is not the thing VVhat was faithfulnes in Moses To declare and deliver to the people all the Ordinances and Statutes of God though Moses did not deliver all for David delivered much concerning singing and other things But all that God told him he delivered and so he was faithfull So what was faithfulnes in Christ That all that he had seen and heard of his father he told to his Disciples Therefore I retort the argument thus and that truly and rightly that Christ Jesus did not deliver any such curious peice in externall things in the New Testament therefore Christ Jesus was faithfull he being faithfull there is no such thing
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
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 2. The Gospel gives power to do what it requireth It is not a voice of words as that on Mount Sinai Heb. 12. that is words that had a voice but no power thou shalt doe this and not that but it gave no strength and the people were not able to beare 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 myselfe 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 3. Gospel duties few and easie Besides the duties that the Gospel bids me doe they are few for number and easie for nature and for the end of them it is not for life and salvation that is safe there is no danger of that and there is a Spirit to them And also there is a 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 1. Cor. 15. your labour is not in vaine in the Lord. 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 Job 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 Object The Gospel requires Faith it may be some man will say the Gospel for 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 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 Answ The Gospel breeds faith and salvation upon believing as many oft preach it were little better tidings than the Law for it is as 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 salvation by Jesus Christ I must not consider where I shall have a vessell to carry iâ— 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 salvation will work faith Againe Object Discipline and government in the Gospel it may be objected by some wee confesse 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 poor soules Ans Two wrong governments since Christ As for that in few words as I am able I confesse 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 fathered 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 The one was Papacie The other Episcopacy Papacie Episcopacy Wee have been governed either by the Pope that 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 Evils in both governments Give me leave to instance in a few substantiall things in these two Governments 1. Concerning their power This was one thing that was in both these Governments The Ministers such as they were by what titles soever they were 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 drâ—sse the vulgar 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 contrary to the command of Jesus Christ 1 Pet. 5.4 2. Their Lorldlines in two things You shall not Lord it over Gods inheritance Now you know they were Lords that will appeare in two things 1. In imposing lawes on mens consciences First they made Lawes upon the consciences of men 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 2. In forcing men to obey those lawes And then forcing men to aver those lawes that 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 3. Forcing Ministers Officers on the people Thirdly in the second Government that we have 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 take them as they found them and those usually were either Ignorant unlearned men 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 which they had which they took all to themselves they exercised it onely 4. Their power excercised against the Saints almost against the Saints and people of God either as Schismaticks or Lolâ—ards 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 5. Restraining the Spirit in preaching praying Fiftly they did restraine the Spirit of God in the Saints both in preaching and praying In preaching the Ministers were tied they must preach such and not such things and they must be in danger to be fined if they did not keep to the 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 6. Their lawes backed by secular power Againe they backed all their lawes with the secular power and punnishments they never rested till they had twisted their owne lawes with the secular lawes 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