Twenty Sermons, Sermon 11
AD AULAM. Sermon XI.
WHITE-HALL July 5. 1640.
1 COR. 10.23.
All things are lawfull for me; But all things are not expedient: All things are lawfull for me; But all things edifie not.
1. IN which words the Apostle with much holy wisdom, by setting just bounds unto our Christian Liberty, in the Power first, and then in the exercise of that power; excellently preventeth both the Errour of those that would shrink it in, and the Presumption of those that would stretch it out, more then they ought. He extendeth our Liberty in the Power, but restraineth it in the use. Would you know, what a large power God hath permitted unto you in indifferent things; and what may be done ex plenitudine potestatis, and without scruple of conscience? For that you have, Omnia licent, All things are lawful. But would you know withall with what caution you ought to use that power; and what at all times is fit to be done ex intuitu charitatis, and for the avoiding of offence? You have for that too, Non omnia expediunt, All things are not expedient, All things edifie not. If we will sail by this Card, regulate our judgement and practise by our Apostles rule and example in the Text: we shall neither dash against the Rock of Superstition on the right hand, nor fall into the Gulf of Profaneness on the left; we shall neither betray our Christian Liberty, nor abuse it.
2. In the words themselves are apparantly observable, concerning that Liberty, two things: the Extension first, and then the Limitation of it. The Extension is in the former clause: Wherein we have the Things, and the Persons. foreign, All things lawful, and All lawful for me. The Limitation is in the later clauses: wherein is declared first, what it is must limit us; and that is the reason of Expediency; [But all things are not expedient.] And secondly, one special means whereby to judge of that Expediency; which is the usefulness of it unto Edification, [But all things edifie not.] I am to begin with the Extension: of which onelyonly at this time; And first and chiefly in respect of the things, foreign—All things are lawful.
3. What? All things? simply and without exception All? What meant Iohn Baptist then to come in with his Non licet to Herod about his Brothers Wife;Matth. 14.4. [It is not lawful for thee to have her, Matth. 14.] Or if Iohn were an austero man, and had too much of Elias's spirit in him: Yet how is it, that our blessed Saviour, the very pattern of love and meekness, when the Pharisees put a question to him,Mat. 19.3.—6 Whether it were lawful for a man to put away his Wife for every cause; resolveth it in effect, as if he had said, No, it is not lawful. S. Peter saith, the wicked Sodomites vexed the righteous soul of Lot daily with their unlawful deeds. 2 Pet. 2.8.And who, (that hearkneth to the holy Law of God, or but to the dictates of natural conscience,) will not acknowledge blasphemy, idolatry, sacriledge, perjury, oppression, incest, parricide, treason, &c. to be things altogether unlawful? And doth S. Paul now dissent so far from the judgement of his Master, of his fellow-Apostle, of the whole World besides, as to pronounce of all these things, that they are lawful?
Here the rule of Logicians must help; Signa distributiva sunt intelligenda accommodatè ad subjectam materiam. Notes of Universality are not ever to be understood in that fulness of latitude, which the words seem to import; but most often with such convenient restrictions, as aMe…ento distributionis accommoda. Cajet. in 1 Cor. 6.the matter in hand will require. Now the Apostle, by mentioning Expediency in the Text, giveth us clearly to understand, that by All things he intendeth all such things onelyonly, whose Expediency or Inexpediency are meet to be taken into consideration: as much as to say, All Indifferent things, and none other. For things absolutely necessary, (although it may truly be said of them, that they also are lawful;) yet are they quite beside the Apostles intention in this place. Both for that their lawfulness is not ad utrumlibet; it holdeth but the one way onelyonly, (for though it be lawful to do them, yet is it not lawful to leave them undone:) as also, because expedient or inexpedient, done they must be howsoever; for I must do my bounden duty, though all the World should take offence thereat. And on the other side things absolutely forbidden, such as those before mentioned and sundry others, are of themselves utterly unlawful, and may not in any case be done, seem they never so expedient: for I may not do any evil, for any good that may ensue thereof.Rom. 3 8. But then there are bQuae in medio sunt, & à Graecis tùm foreign tùm foreign appellantur, —per sese ipsa neque honesta, neque turpia. A. Gel. 2. noct. Attic. 7.foreign (as they call them) things of a middle nature, that are neither absolutely commanded, nor absolutely forbidden; but are left to every mans choice either to do or to leave undone, as …e shall see cause: Indifferent things. Of these the Apostle speaketh freely, and universally, and without exception, that they are all lawful. cChrysost. Hom. 17. in 1 Cor.foreign, saith S. Chrysostome; and dHeming.de medio genere rerum, others; and to the same effect, most Interpreters.
5. Somewhat we have gained towards the better understanding of the Text; yet not much, unless it may withall certainly appear, what things are Indifferent, and what not: for all the wrangling will be about that. For that therefore, (not to hold you with a long discourse, but to come up close to the point,) take it briefly thus. Every action or thing whatsoever, that cannot by just and logical deduction either from the light of Nature, or from the written Word of God, be shewen to be either absolutely necessary, or simply unlawful; I say, every such action or thing is in its own nature indifferent; and consequently permitted by our gracious Lord God to our free liberty and choice, from time to time, either to do, or to leave undone, either to use, or to forbear the use, as in godly wisdom and charity (acccording to the just exigence of circumstances) we shall see it expedient.
6. Hitherto appertain those sundry passages of our Apostle. To the Romans;Rom. 14.14. I know and am perswaded that there is nothing unclean of it self: and again, All things indeed are pure. To Titus; —ibid. 20. Tit. 1.15.To the pure all things are pure. To these Corinthians once before, he hath words in part the same with these of the Text; All things are lawful for me, but all things are not expedient: All things are lawful for me, 1 Cor. 6.12.but I will not be brought under the power of any. He repeateth it there twise, as he doth also here (All things are lawful, and again, All things are lawful:) no doubt of purpose that we should take the more notice of it. To Timothy lastly, (for I quote but such places onelyonly as have the note of Universality expressed,1 Tim. 4.4.) Every creature of God is good, and nothing to be refused.
7. From all which places it is evident, that we have a free and universal liberty allowed us by our gracious Lord and Master to every Creature in the World. So as that, whatsoever natural faculties or properties he hath endowed any of them withal, or whatsoever benefit or improvement we can raise out of any such their faculties or properties by any our art, skill, or industry, we may serve our selves of them both for our necessity and comfort: provided ever, that we keep our selves within the bounds of sobriety, charity, and other requisite conditions. And then it will also follow farther, and no lesse certainly, (our selves being in the number of those creatures,) that we have the like liberty to exercise all those several faculties, abilities, and endowments whether of soul or body or outward things, which it hath pleased God to allot us: and consequently to build, and plant, and alter; to buy and sell and exchange; to obey laws, to observe rites and fashions and customs, to use recreations, and generally to perform all the actions of common life, as occasions shall require; still provided, as before, that all due conditions be duly observed.
8. Injurious then are all they to true Christian liberty, and adversaries to the truth of God, as it is constantly taught by this blessed Apostle; who either impose any of those things as necessary, or else condemn any of them as unlawful, which it was the gracious pleasure of our good God, to leave free, arbitrary and indifferent. Both extreams are superstitious; both derogatory to the honour of God, and the liberty of his people: both strong symptomes of that great pride that cleaveth to the spirit of corrupt man, in daring to piece out the holy Word of God, by tacking thereunto his own devices.
9. Extreamly faulty this way, especially in the former branch, in laying a necessity where they should not, are they of the Romish party. For after that the Bishops of Rome had begun by the advantages of the times to lift themselves towards that superlative height of greatness, whereto at length they attained; they began withal, for the better support of that greatness, to exercise a grievous tyranny over the consciences of men, by obtruding upon them their own inventions, both in points of faith and manners; and those to be received, believed, and obeyed, aAbutuntur suâ potestate, qui quicquid ordinant, volunt id robur habere per obligationem ad poenam aeternam. Gerson part. 3. de vit. spirit. lect 4.under pain of damnation: whereby they became the authors, and still are the continuers, of the widest schism, that ever was in the Church of Christ from the very first infancy thereof. The Anabaptists also and Separatists, by striving to run so far as they can from Popery, have run themselves unawares even as deep as they, and that in the very same fault, (I mean, as to the general of Superstition;) though quite on the other hand, and upon quite different grounds: for they offend more in the latter branch, in laying an unlawfulness where they should not.
10. But I shall not meddle much with either sort, though they are deeply guilty both: because professedly abhorring all communion with us, I presume none of them aAbutuntur suâ potestate, qui quicquid ordinant, volunt id robur habere per obligationem ad poenam aeternam. Gerson part. 3. de vit. spirit. lect 4.will hear; and then what booteth it to speak? There be others, who for that they live in the the same visible communion with us, do even therefore deserve far better respect from us then either of the former; and are also even therefore more capable of better information from us then they. Who yet by their unnecessary and unwarrantable strictnesse in sundry particulars, and by casting impurity upon many things both of Ecclesiastical and civil usage, which are not in their own nature unlawful, though some of them (I doubt not) in their practise much abused, have done, and still do, a world of mischief in the Church of Christ. A great deal more, I am verily perswaded, then themselves are aware of, or then themselves (I hope) intend: but I fear withal a great deal more, then either any of us can imagine, or all of us can well tell how to help. That therefore both they and we may see, how needful a thing it is for every of us to have a right judgement concerning indifferent things, and their lawfulness: I shall endeavour to shew you, both how unrighteous a thing it is in it self, and of how noysom and perillous consequence many wayes, to condemn any thing as simply unlawful, without very clear evidence to lead us thereunto.
11. First, it is a very unrighteous thing. For as in civil judicatories, the Iudge that should make no more ado, but presently adjudge to death all such persons as should be brought before him, upon light surmises and slender presumptions, without any due enquiry into the cause, or expecting clearer evidence, must needs pass many an unjust sentence, and be in great jeopardy at some time or other of shedding innocent blood: so he that is very forward, when the lawfulnesse of any thing is called in question, upon some colourable exceptions there-against straightwayes to cry it down, and to pronounce it unlawful; can hardly avoid the falling, oftentimes into errour, and sometimes into uncharitableness. Pilate, though he did Iesus much wrong afterward, yet he did him some right onward, when the Jews cried out Crucisige, Away with him, crucifie him; in replying for him foreign, why what evil hath he done? Matth. 27.22, 23. John 7.51.Doth our law judge a man before it hear him, and know what he doth? was Nicodemus his plea, Iohn 7. I wonder then by what Law those men proceed, who judge so deeply, and yet examine so overly: speaking evil of those things they know not, as S. Iude; and answering a matter before they hear it, as Solomon speaketh.Jude v.10. Prov. 18.13. Which in his judgement is both folly and shame to them: as who say, there is neither wit nor honesty in it. The Prophet Esay to shew the righteousnesse and equity of Christ in the exercise of his kingly office, describeth it thus Esay 11.Esay 11.3, 4. He shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: but with righteousness shall he judge the poor, and reprove with equity. Implying, that where there is had a just regard of righteousness and equity, there will be had also a due care not to proceed foreign, according to our first apprehension of things, as they are suddenly represented to our eyes or ears, without farther examination. A fault which our Saviour reproved in the Jews, as an unrighteous thing, when they censured him as a sabbath-breaker without cause;Joh. 7.24. Iudge not according to the outward appearance, but judge righteous judgment Joh. 7.
12. All this will easily be granted, may some say, where the case is plain. But suppose, when the Lawfulness of something is called in question, that there be probable arguments on both sides, so as it is not easie to resolve, whether way rather to incline: is it not, at leastwise in that case, better to suspect it may be unlawful, then to presume it to be lawful? For in doubtful cases via tutior: it is best ever to take the safer way. Now because there is in most men a wondrous aptness to stretch their liberty to the utmost extent, many times even to a licentiousness; and so there may be more danger in the enlargement, then there can be in the restraint of our liberty: it seemeth therefore to be the safer errour, in doubtfull cases to judge the things unlawful, say that should prove an errour; rather then to allow them lawful, and yet that prove an errour.
13. True it is, that in hypothesi and in point of practise, and in things not enjoyned by superiour authority either divine or humane; it is the safer way (if we have any doubts that trouble us,) to forbeare the doing of them for feare they should prove unlawful, rather then to adventure to do them, before we be well satisfied that they are lawful. As for example, If any man should doubt of the lawfulness of playing at Cards, or of Dancing either single or mixt, (although I know no just cause why any man should doubt of either severed from the abuses and accidental consequents;) yet if any man shall think he hath just cause so to do: that man ought by all means to forbeare such playing or dancing, till he can be satisfied in his own minde, that he may lawfully use the same. The Apostle hath clearly resolved the case Rom. 14. that be the thing what it can be in it self, yet his very doubting maketh it unlawfull to him, so long as he remaineth doubtful: because it cannot be of faith, and whatsoever is not of faith is sin. Thus far therefore the former allegation may hold good;Rom. 14.23. so long as we consider things but in hypothesi; that is to say, onelyonly so far forth as concerneth our own particular in point of practise: that in these doubtful cases, it is safer to be too scrupulous then too adventurous.
14. But then, if we will speake of things in thesi (that is to say, taken in their general nature, and considered in themselves, and as they stand devested of all circumstances;) and in point of judgement, so as to give a positive and determinate sentence either with them, or against them: there I take it the former allegation of Via tutior, is so farr from being of force, that it holdeth rather the clean contrary way. For in bivio dextra: in doubtful cases, it is safer erring aforeign. Naz. orat. 25. Inter dispares sententias mitior vincat. Senec. 1. controv. 5.the more charitable way. As a Judge upon the bench had better bSatius est impunitum relinqui faci…us nocentis, quàm innocentem condemna…i. l. absentem. ff. de poenis.acquit ten malefactors if there be no ful proof brought against them, then condemne but one innocent person upon meer presumptions. And this seemeth to be very reasonable. For as in the Courts of civil Iustice, men are not ordinarily put to prove themselves honest men, but the proof lieth on cActori incumbit probatio.the accusers part; and it is sufficient for the acquiting of any man in foro externo, that there is nothing of moment proved against him: (for in the construction of the Law every man is presumed to be an honest man, till he be proved otherwise:) But to the condemning of a man there is more requisite then so: bare suspicions are not enough, no nor strong presumptions neither; but there must be a clear and full evidence, especially if the triall concern life. So in these moral trials also in foro interno, when enquiry is made into the lawfulness or unlawfulness of humane acts in their several kindes: it is sufficient to warrant any act in the kinde to be dCertè verum est, permissum esse quicquid non prohibetur. Chamier. 1 panstrat. Cathol. lib. 9. cap. 20.11. Licita sunt, quae nullo praecepto Dei prohibentur. Aug. de adulter. conjug. ca. 14. Omnia non prohibita licent. Cajettan. in 1 Cor. 6.lawful, that there can be nothing produced from scripture or sound reason to prove it unlawfull. For so much the words of my Text do manifestly import, All things are lawful for me. But to condemn any act as simply and utterly unlawful in the kind; remote consequences and weak deductions from Scripture-Text should not serve the turne: neither yet reasons of inconveniency or inexpediency, though carrying with them great shews of probability. But it is requisite that the unlawfulness thereof should be eforeign. Chrys. in Genesi… hom. 42.sufficiently demonstrated, either from express and undeniable testimony of scripture, or from the clear light of natural reason; or at leastwise from some conclusions properly directly and evidently deduced therefrom. If we condemne it before this be done, our judgement therein is rash and unrighteous.
15. Nor is that all: I told you, besides the unrighteousness of it in it self, that it is also of very noysome and perilous consequence many wayes. Sundry the evil and pernicious effects whereof, I desire you to take notice of: being many I shall do little more then name them; howbeit they will deserve a larger discovery. And first, it produceth much Vncharitableness. For although difference of judgment should not alienate our affections one from another: yet daily experience sheweth it doth. By reason of that selfe-love, and envy, and other corruptions that abound in us; it is rarely seen that those men are of one heart, that are of two mindes. S. Paul found it so with the Romans in his time: whilest some condemned that as unlawful, which others practised as lawful; they judged one another, and despised one another perpetually. And I doubt not, but any of us, that is,Rom. 14.2, 3. any-whit-like acquainted with the wretched deceitfulness of mans heart, Ier. 17.9.may easily conclude how hard a thing it is, (if at all possible,) not to think somewhat hardly of those men, that take the liberty to do such things as we judge unlawful. As for example. If we shall judge all walking into the fields, discoursing occasionally on the occurrences of the times, dressing of meat for dinner or supper, or even moderate recreations on the Lords day, to be grievous prophanations of the sabbath; how can we chuse but judge those men that use them to be grievous prophaners of Gods sabbath? And if such our judgment concerning the things should after prove to be erroneous: then can it not be avoided, but that such our judgement also concerning the persons must needs be uncharitable.
16. Secondly, this mis-judging of things filleth the world with endless nicities and disputes; to the great disturbance of the Churches peace, which to every good man ought to be precious. The multiplying of books and writings pro and con, and pursuing of arguments with heat and opposition, doth rather lengthen, then decide controversies▪ and insted of destroying the old, begetteth new ones: whiles they that are in the wrong out of obstinacy will not, and they that stand for the truth out of conscience dare not, may not yeeld; and so still the warr goeth on.
17. And as to the publick peace of the Church. so is there also thirdly by this means great prejudice done to the peace and tranquillity of private mens consciences: when by the peremptory doctrines of some strict and rigid masters, the soules of many a well-meaning man are miserably disquieted with a thousand unnecessary scruples, and driven sometimes into very woful perplexities. Surely it can be no light matter, thus to lay heavie burdens upon other mens shoulders,Mat. 23.3. 1 Cor. 7.35. Mat. 7.14. and to cast a snare upon their consciences, by making the narrow way to heaven aforeign. Nazianzen. orat. 26.narrower then ever God meant it.
18. Fourthly, hereby Christian Governours come to be robbed of a great part of that honour that is due unto them from their people; both in their Affections, and Subjection. For when they shall see cause to exercise over us that power that God hath left them in indifferent things, by commanding such or such things to be done; as namely, wearing of a surplice, kneeling at the communion, and tho like: if now we in our own thoughts have already prejudged any of the things so commanded to be unlawful; it cannot be but our hearts will be sowred towards our superiours, in whom we ought to rejoyce: and instead of blessing God for them, (as we are bound to do,1 Tim. 2.1, 2. and that with hearty cheerfulness;) we shall be ready to speak evil of them,Jude. ver. 8. even with open mouth, so far as we dare for fear of being shent. Or if out of that fear we do it but indirectly and obliquely; yet we will be sure to do it in such a manner, as if we were willing to be understood with as much reflexion upon authority as may be. But then as for our Obedience, we think our selves clearly discharged of that: it being granted on all hands (as it ought) that superiours commanding unlawful things, are not therein to be obeyed.
19. And then, (as ever one evil bringeth on another,) since it is against all reason that our Errour should deprive our Superiours of that right they have to our obedience, (for why should any man reap or challenge benefit from his own act?) we do by this means fifthly exasperate those that are in authority,Eccles. 10.4. and make the spirit of the ruler rise against us, which may hap to fall right heavy on us in the end. All power we know, whether natural or civil, striveth to maintain it self at the height, for the better preserving of it self: the Natural from decay; and the Civil, from contempt. When we therefore withdraw from the higher powers our due obedience, what do we other then pull upon our selves their just displeasure; and put into their hands the opportunity, (if they shall but be as ready to take it, as we are to give it,) rather to extend their power. Whereby if we suffer in the conclusion, (as not unlike we may; aHomer Iliad. foreign.foreign—) whom may we thank for it but our selves?
20. Sixthly, by this means we cast our selves upon such sufferings, as (the cause being naught) we can have no sound comfort in. b—cum martyrem faciat, non pana, sed causa. August. epist. 61. & ep. 167.Causa, non passio, we know: it is the cause maketh a true Martyr or Confessour, and not barely the suffering. He that suffereth for the truth, and a good cause, suffereth as a Christian; and he need not be ashamed, but may exult in the midst of his greatest sufferings, chearing up his own heart, and glorifying God on that behalf. But he that suffereth for his errour, or disobedience, or other rashness, 1 Pet. 4.16.buildeth his comfort upon a sandy foundation: and cannot better glorifie God, and discharge a good conscience, then by being ashamed of his fault, and retracting it.
21. Seventhly, hereby we expose not our selves onelyonly (which yet is something;) but sometimes also (which is a far greater matter,) the whole Reformed Religion by our default, to the insolent jeers of Atheists, and Papists, and other profane and scornful spirits. For men that have wit enough and to spare, but no more religion then will serve to keep them out of the reach of the Laws, when they see such men as pretend most to holinesse, to run into such extravagant opinions and practises, as in the judgement of any understanding man are manifestly ridiculous: they cannot hold but their wits will be working; and whilest they play upon them, and make themselves sport enough therewithal, it shall go hard but they will have one fling among, even at the power of Religion too. Even as the Stoicks of old, though they stood mainly for vertue; yet because they did it in such an uncouth and rigid way, as seemed to be repugnant not only to aSensus cujusque, & natura rerum, at que ipsa veritas clamat. Cic. 4. de finib. Sensus moresque repugnant. Horat. 1. Sat. 3the manners of men, but almost to common sence also: they gave occasion to the wits of those times, under a colour of making themselves merry with the Paradoxes of the Stoicks, to laugh even true vertue it self out of countenance.
22. Lastly, (for why should I trouble you with any more? these are enow:) by condemning sundry indifferent things, and namely Church-Ceremonies as unlawful; we give great scandal to those of the Separation, to their farther confirming in that their unjust schisme. For why should these men, will they say, (and for ought I know, they speak but reason;) why should they who agree so well with us in our principles, hold off from our Conclusions? Why do they yet hold communion with, or remain in the bosome of that Church, that imposeth such unlawful things upon them?Rev. 3.16. How are they not guilty themselves of that luke-warme Laodicean temper, wherewith they so often and so deeply charge others?3 King. 18.21. Why do they halt so shamefully between two opinions? If Baal be God, and the Ceremonies lawful; why do they not yield obedience, cheerful obedience, to their Governours, so long as they command but lawfull things? But if Baal be an Idol, and the ceremonies unlawfull, as they and we consent: why do they not either set them packing, or (if they cannot get that done,) pack themselves away from them as fast as they can, either to Amsterdam, or to some other place? The Objection is so strong, that I must confesse for my own part, If I could see cause to admit of those principles, whereon most of our Non-conformers and such as favour them ground their dislike of our Church-Orders and Ceremonies; I should hold my self in all conscience bound (for any thing I yet ever read or heard to the contrary) to forsake the Church of England, and to fly out of Babylon, before I were many weeks older.
23. Truely Brethren, if these unhappy fruits were but accidentall events onelyonly, occasioned rather then caused by such our opinions; I should have thought the time mis-spent in but naming them: since the very best things that are may by accident produce evil effects. but being they do in very truth naturally and unavoidably issue therefrom, as from their true and proper cause: I cannot but earnestly beseech all such as are otherwise minded, in the bowels and in the name of the Lord Iesus Christ, and by all the love they beare to Gods holy truth which they seem so much to stand for; to take these things into their due consideration, and to lay them close to their consciences. And as for those my brethren of the Clergie, that have most authority in the hearts of such as byasse too much that way, (for they only may have some hope to prevail with them; the rest are shut out by prejudice:) if I were in place where, I should require and charge them, as they will answer the contrary to God, the Church, and their own consciences; that they would approve their faithfulness in their ministry, by giving their best diligence to informe the judgments of Gods people aright, as concerning the nature and use of indifferent things: and (as in love to their souls they are bound,) that they would not humour them in these their pernicious errours, nor suffer them to continue therein for want of their rebuke, Levit. 19.17.either in their publick teaching, or otherwise as they shall have opportunity thereunto.
24. But you will say, If these things were so, how should it then come to passe that so many men pretending, to godliness, (and thousands of them doubtless such as they pretend; for it were an uncharitable thing to charge them all with hypocrisie:) should so often and so grievously offend this way? To omit those two more universal causes; Almighty Gods permission first, whose good pleasure it is, for sundry wise and gracious ends, to exercise his Church during her warfare here with heresies and schisms and scandals: 1 Cor. 11.19. Luke 17.1.And then the wiliness of Satan, who cunningly observeth whither way our hearts incline most, to looseness, or to strictness; and then frameth his temptations thereafter: So he can but put us out of the way; it is no great matter to him, on whether hand it be: he hath his end howsoever. Nor to insist upon sundry more particular causes: as namely, a natural proneness in all men to superstition: in many an affection of singularity, to goe beyond the ordinary sort of people in something or other; the difficulty of shunning one without running into the contrary extreme; the great force of education and custome; besides manifold abuses, offences, and provocations, arising from the carriage of others; and the rest: I shall note but these two only, as the two great fountains of Errour, (to which also most of the other may be reduced,) Ignorance, and Partiality: from neither of which Gods dearest servants and children are in this life wholy exempted.
25. Ignorance first is a fruitful mother of Errour. (Ye erre, not knowing the scriptures. Matth. 22.Matth. 22.29.) Yet not so much grosse Ignorance neither: I mean not that. For your meer Ignaro's, what they erre, they erre for company: they judge not all, neither according to the appearance, nor yet righteous judgment. They only run on with the herd, and follow as they are lead, be it right or wrong; and never trouble themselves farther. But by Ignorance I mean a—hominum leviter eruditorum—Cic. 3. de orator.weakness of judgment ▪ which consisteth in a disproportion between the affections, and the understanding: when a man is very bforeign. Nazi. orat. 26. Eph. 5.6.earnest, but withall very shallow; readeth much, and heareth much, and thinketh he knoweth much, but hath not the judgment to sever truth from falsehood, nor to discern between a sound argument and a captious fallacy. And so for want of ability to examine the soundness and strength of those principles, from whence he fetcheth his conclusions; he is easily carried away foreign, as our Apostle elsewhere speaketh, with vain words, and empty arguments. As S. Augustine said of Donatus, cAugustin. 4. de bapt. contra Donat. 6.Rationes arripuit, he catcheth hold of some reasons, (as wranglers will catch at a small thing, rather then yield from their opinions,) quas considerantes, verisimiles esse potiùs quàm veras invenimus; which saith he, we found to have more shew of probability at the first appearance, then substance of truth after they were well considered of.
And I dare say, whosoever shall peruse with a judicious and unpartial eye most of those Pamphlets, that in this daring age have been thrust into the World, against the Ceremonies of the Church, against Episcopal government; (to passe by things of lesser regard and usefulness, and more open to exception and abuse, yet so far as I can understand, unjustly condemned as things utterly unlawful; such as are lusorious lots, dancing, Stage-plays, and some other things of like nature;) When he shall have drained out the bitter invectives, unmannerly jeers, petulant girding at those that are in authority, impertinent digressions, but above all those most bold and perverse wrestings of holy Scripture, wherewith such books are infinitely stufft; he shall finde that little poor remainder that is left behinde, to contain nothing but foreign, vain words and empty arguments. For when these great undertakers have snatcht up the bucklers, as if they would make it good against all comers, that such and such things are utterly unlawful; and therefore ought in all reason and conscience, to bring such proofs as will come up to that conclusion: Quid dignum tanto? very seldom shall you hear from them any other arguments, then such as will conclude but an Inexpediency at the most. As, that they are apt to give scandal; that they carry with them an appearance of evil; that they are often occasions of sin; that they are not commanded in the Word; and such like. Which Objections, even where they are just, are not of force, (no not taken altogether, much lesse any of them singly,) to prove a thing to be utterly unlawful. And yet are they glad many times, rather then sit out, to play very small game, and to make use of Arguments yet weaker then these, and such as will not reach so far as to prove a bare inexpediency. As, that they were invented by Heathens; that they have been abused in Popery; and other such like. Which to my understanding is a very strong presumption, that they have taken a very weak cause in hand, and such as is wholly destitute of sound proof: For if they had any better arguments, think ye we should not be sure to hear of them?
27. Marvel not therefore, if I charge them with Ignorance: although in their writings some of them may shew much variety of reading, (As Parker, Di…oclavius, &c.)and other pieces of learning and knowledge. For if their knowledge were even much more then it is, yet if it should not hold pace with their zeal, but suffer that to out-run it; there should be still in them that disproportion that before I spake of: and they might so far forth be ranked with those silly women our Apostle speaketh of,2 Tim. 3.7. (for such disproportion is very incident to the weaker sex,) that are ever learning, but never able to come to the knowledge of the truth. And this kinde of Ignorance is evermore very troublesome; and hath been the raiser of most of those stirs, that so much disquiet either whole Churches, or particular congregations: as the lame Horse ever raiseth the most dust; and aZelus abs que scientiâ, quò vehementi…s irruit, & graviùs corruit. Bernard. de verbis Esai. Serm. 4.the faster he putteth on, still the more dust. Have you observed any men to be fuller of molestation in the places where they live, then those that have been somewhat towards the Law; or having some little smattering therein, think themselves for that a great deal wiser then the rest of their neighbours? Although such busie spirits for the most part make it appear to the World before they have done, that they had but just so much Law, as would serve them to vex their neighbours withal in the mean time, and undo themselves in the end. Zeal is a kinde of fire. An excellent creature Fire, as it may be used; but yet may do a great deal of mischief too, as it may be used: as we use to say of it, that it is a good servant, but an ill Master. A right zeal, grounded upon certain knowledge, and guided with godly discretion, like fire on the hearth, is very comfortable and serviceable: but blinde or undiscreet zeal, like fire in the thatch, will soon set all the house in a combustion.
28. So much for Ignorance, the first great Fountain of Errour: the other is Partiality. And this is causa causarum: much of that ignorance and ill-governed zeal, from which so many other errours spring, doth it self spring from this corrupt Fountain of Partiality. Which maketh the Errour so much the worse; and the judgement so much the more unrighteous. For where an Errour proceedeth meerly from weakness, though it cannot be therefore excused, much lesse ought to be therefore cherished; yet may it be even therefore pitied, aJuvenal. Satyr. 2.horum simplicitas miserabilis— and the rather born with for a time. But if it shall once appear that partiality runneth along with it, or especially that it proceedeth from partiality; this renders it odious both to God and man. S. Paul therefore, well knowing what mischiefs would come of it, if Church-governours in the administration of their weighty callings should be swayed with partial affections, either for or against any, layeth a great charge upon bTimotheus Ephesiorum Episcopus ordinaius à B. Paulo. Hieron. de Script. Eccles. cap. 11.Timothy, whom he had ordained Bishop of Ephesus, and that with a most deep and solemn obtostation, by all means to beware of Partiality. (I charge thee before God, and the Lord Iesus Christ, and the elect Angels, that thou observe these things without preferring one before another, doing nothing by partiality. 1 Tim. 5.)
29. And reason good;1 Tim. 5.21. there being scarce any thing more directly contrarious to the rules of Charity, Equity, and Iustice, then Partiality is: as might be easily shewen, if we had time for it. And yet as unjust, unequal, and uncharitable as it is, the world aboundeth with it for all that. Not to instance in the writing of histories, handling of Controversies, distribution of rewards and punishments, and other particulars: take but a general view of the ordinary passages of most mens lives either in the carriage of their own, or in the censuring of other mens actions; and you shall finde partiality to bear no little sway in most of the things that are done under the sun. The truth is, we are aNemo non est …enignus sui Judeae. Senec. 2. de. benef. 26.all partiall: and shall be as long as we live here, more or less. For Partiality is the daughter of Pride and Hypocrisie: both which are as universally spread and as deeply and inseparably rooted in our nature, as any other corruptions whatsoever. Pride ever maketh a man to look at himself and bforeign. Naz. orat. 2….his own party with favour; and at the opposites, either with envie if they be above him, or if below him with scorn: and how can such a man chuse but be partiall? And Hypocrisie ever leaneth on a naile: it will make a man halt before his best friends, and when fainest he would be thought to goe upright. The spying of motes in our brothers eye, and baulking of beams in our own, (which is Partiality,) our Saviour therefore chargeth with Hypocrisie; Luke 6.42.(Thou Hypocrite first cast the beam out of thine own eye. Luke 6.) And S. Iames coupleth them together, as things that seldome goe asunder;Jam. 2.17. foreign, without partiality and without hypocrisie.
30. Besides these two internal causes, (Pride and Hypocrisie) from within, which first breed it: there are sundry other external causes of Partiality from without, which after it is bred, help to feed it and increase it. One whereof is, the great force of Education and Custome; which commonly layeth such strong anticipations upon the judgement, that it is a matter of great difficulty to worke out those aId sapit unusquis que quod didicit. Seneca. foreign. Naz…a. orat. 1 Jude ver. 16.first impressions afterwards by any strength of reason; or but so much as to bring us to suspect there can be any errour in those things, whereto our eares have bin so long enured. Another is, that which the Apostle calleth the having of mens persons in admiration: when we have such a high opinion of some men, as to receive whatsoever they deliver, as the undoubted oracles of God, though wanting both probability and proof; and such a prejudice again on the other side against some others, though perhaps of better worth and sounder judgment then the former, as to suspect every thing that cometh from them, (especially if it do not sapere ad palatum,) be it laid down never so clearly, proved never so substantially. But I must omit both these, and the rest: only one I cannot chuse but name, because it so much concerneth this point of lawfulnesse, whereof we now speak; and it belongeth also to this last mentioned branch of admiring mens persons. And that is, the great credit that is usually given to such Divines, as in their Expositions of the Commandements, or other treatises concerning cases of conscience, have set a Non licet upon very many things, and that with very much confidence, and yet upon very weak grounds. Yea so corruptibly, or slightly, is that useful part of Divinity handled by most that have travelled therein, either in the Romish or Reformed Churches; that scarc… is to be found one just volume in that kinde, able to give satisfaction to a reader that is both rationall and conscientious, in sundry weighty points: and namely in those two, then which there are few of more general use in our daily conversation; to wit, the point of Christian Liberty, and the point of Christian Subjection. By means whereof, many of them that should teach others better, are many times themselves miss-taught: and so the blind leading the blind, both teachers and people are plunged deep either in superstition, or disobedience, or both, before they ever so much as mistrust themselves to have stepped awry. But of this enough.
31. In this former clause of my Text, besides the things, whereof we have hitherto spoken (foreign, All things:) the Apostles expressing of his own person, foreign, not only all these lawful, but all lawful for me; though I will not press it much, yet may not be wholy neglected. There is an opinion taken up in this last age, that hath passed for currant amongst many, grounded upon one mis-understood passage in this Epistle;1 Cor. 3.22, 23. but is indeed both false in it self, and dangerous in the consequents: namely this, that the godly regenerate have a full right to all the creatures; but wicked and unregenerate men have right to none, but are malae fidei possessores, intruders and usurpers of those things they have, and shall at the day of judgement be answerable, not only for their abusing of them, but even for their very possessing of them. Possibly some may imagine, (yet none but they whose judgments are forestalled with that fancy,) that these words of our Apostle look that way; and that there lieth an Emphasis in the pronoun, to this sence: All things are lawful for me; but not so for every man. Being a godly and regenerate man, and engraffed into Christ by faith, I have a right and liberty to all the Creatures, which every man hath not.
32. But to feign such a sence to these words, besides, that it seemeth apparently to offer force to the Text; it doth indeed quite overthrow the Apostles main purpose in this part of his discourse: which is to teach the Corinthians and all others, to yield something from their lawful liberty for their brethrens sakes, when they shall see it needful so to do, either for the avoiding of private scandal, or for the preservation of the publick peace. So that the Apostle certainly here intended, to extend our liberty to the creatures, as far and wide, in respect of the persons, as of the things: as if he had said, All things are lawful for all men. The interlinear Gloss is right here, Quod sibi dicit licere, innuit & de alijs. We know it is an usual thing, as in our ordinary speech, so in the Scriptures too; in framing objections, in putting cases, and the like, to make the instance personal, where the aime is general. As Rom. 3.Rom. 3.7. If the truth of God have abounded through my lye unto his glory, why am I also judged as a sinner? that is, through my lye, or any mans else: why either I, or any man else? So after in this Chapter;1 Cor. 10.29. —Ibid. 30. Why is my liberty judged— and why am I evil spoken of—? mine, or any mans else? I, or any man else? And so in a hundred places more.
33. There is no great necessity therefore, for ought I see, that we should place any Emphasis at all in the pronoun foreign. Or if we doe, it must then be understood, as if the Apostle intended thereby, not to exclude others; (thus All things are lawful for me, that is, for me rather then for some others:) but only to include himself; as thus, All things are lawful for me, that is for me also as well as for others. He did not conceive, that his Apostolical calling did any whit either infringe his Christian liberty, or abridge it: but that notwithstanding he was set apart for the service of Christ in the worke of the ministry, foreign. Rom. 1.1.he had still the same fulness of power and right that ever he had, or that any other person had to all the good creatures of God. S. Paul was content to forbear his power in some things: but he would not forgoe it tho in any thing. He used his liberty indeed very sparingly, but yet he maintained it most stoutly. Am I not an Apostle? am I not free? have we not power to eat and drink as well as others? 1 Cor. 9.1. &c.to lead about a sister, a wife, as well as others? to forbear working as well as others? in the Chapter before this.
34. I finde not any where in scripture, that the Priesthood of the Gospel doth render a man incapable of any thing, whereunto he hath either a natural, or civil liberty: but that whatsoever is lawful for any other man to doe, is lawful also for a Church-man to doe, notwithstanding his ministerial office and calling. What is decent and expedient for a Minister of the Gospel to do, that is quite another business: I speak now only of lawfulness, which respecteth the things themselves only, considered in their own nature, and in the general, without relation either to the opinions and fashions of times and places, which is the measure of decency; or to such particular circumstances, as attend particular actions, which ought to be the measure of Expediency.
35. For a grave Clergy-man to weare a green suite, a cap and feather, and a long lock on the one side; or to worke journey-work in some mechanick or manuall trade, as with a Mason, Carpenter, or Shoomaker: as things are now setled among us, no wise man can think it either decent, or expedient. Yet that decency and expediency set aside, no man can truly say, that the doing of any of this is simply unlawful. For why might not an English Minister, if he were prisoner in Turkey, to make an escape, disguise himself in such a habit as aforesaid? which if it were simply unlawful, rather then do it, he should dye a thousand deaths. And why it should not be as lawful now for a Minister, as it was once for an Apostle, to work journey-work, to make shooes now, as then to make tents, Acts 18.3.(if it might stand with decency and expediency now as well as then:) let him that can shew a reason. Let them look how they will answer it therefore, that make it unlawful for Priests, either to marry, as some do; or to be in commission of the peace, as some others do: as if either the state of Wedlock, or the exercise of temporal jurisdiction, were inconsistent with holy Orders. When the maintainers of either opinion shall, shew good Text for what they teach, the cause shall be yeelded: but till that be done, they must pardon us if we appeal them both of Pharisaism, in teaching for doctrines mens precepts. Matth. 15.9.So long as this Text stands in the Bible unexpunged, All things are lawful for me: if any man either from Rome or elsewhere, nay if an Angel from heaven, should teach either of those things to be unlawful, and bring no better proof for it then yet hath been done, he must excuse me if I should not be very forward to believe him.
36 Well, you see the Apostle here extendeth our liberty very far in indifferent things; without exception either of things or persons: All things lawful, and lawful for all men. In the asserting of which liberty, if in any thing I have spoken at this time, I may seem to any man to have set open a wide gap to carnal licentiousness: I must intreat at his hands one of these three things; and the request is but reasonable. Either First, that all prejudice and partiality laid aside, he would not judge foreign, according to the appearance, but according to right and truth;John 7.24. and then I doubt not but all shall be well enough. Or Secondly, that he would consider, whether these words of our Apostle taken by themselves alone, do not seem to set open the gap as wide, as I or any man else can stretch it; Omnia licent, All things are lawful for me. Or that Thirdly, he would at leastwise suspend his judgement, till I shall have handled the latter clauses of my Text also, wherein our liberty is restrained, as it is here extended. Then, (which may be ere long, if God will,) he shall possibly finde the gap, if any such be, sufficiently stopped up again, to keep out all carnal licentiousness, and other abuse of Christian liberty whatsoever. In the mean time, and at all times, God grant us all to have a right judgement, and to keep a good conscience in all things.