Some Treasure Fetched out of Rubbish, Discourse
A DISCOURSE UPON 1 Cor. 14.40. Let all things be done decently and in Order.
Tending to ſearch out the Truth in this QUESTION, (viz.) Whether it be lawful for Church-Governors, to command indifferent decent things in the Adminiſtration of God's Worſhip.
ALL which that place holdeth forth touching this Point, may be ſummed up (for ought I can diſcern) in theſe particulars.
1. That the whole Church and every Member thereof, are to perform all the Duties of God's Worſhip in a decent and orderly manner.
2. What the Church and Members thereof are to do in this kind, that the Church-Governours may and ought to ſee it to be done.
3. It being the duty of Church-Governours to ſee that all things be done decently and orderly in the Congregation: It is therefore their part in eminent meaſure to be able to diſcern and judge what is decent and undecent, orderly or diſorderly.
When I ſay it is their part, I mean, it is their duty; their Place and Authority requireth it: Not that they alwayes have a Power or Spirit of diſcerning, to judge aright in this caſe. For it ſeemeth the High-Prieſts and Prophets, yea, and David himſelf, all of them thought it decent to bring back the Ark of God upon a new Cart; which afterwards David himſelf ſaw, and confeſſed it was not done after due order, 1 Chron. 15.13.
From whence it appeareth (ſince they alſo are ſubject to errours in this kind) that it will not be ſafe for them to judge and declare the decency of things, by no better Rule than their own Will and Pleaſure; but by ſuch Rules as the Holy Ghoſt directs us unto in this caſe, which are Scripture, Nature, Civil Cuſtom, (yea, and I willingly admit the lawful Cuſtom of the Church or Congregation, in which a man liveth, for to judge of decency;) by all theſe Rules, we have Warrant in Scripture, 1 Cor. 11.14, 16. & 14.33.
And indeed, they who are to approve themſelves, in all their proceedings (as Paul did, and all Church-Miniſters ought to do,) to every Man's Conſcience in the ſight of God; It is not for them to give the ground of their proceedings, only from their own Will and Pleaſure, but from ſuch Rules as every good Conſcience may ſee approvable.
4. This place in hand holdeth forth alſo this further Truth, That what things the Church ſeeth (by the former Rules) to be indifferent and decent, or which Church-Governours ſhall declare ſo to be, thoſe things may lawfully be done.
For the further clearing hereof, and the better diſcerning of the Power of Church-Governours in theſe matters: It may be obſerved that of decent things lawful to be done in God's Church, ſome things are
1. Indifferent and decent, As to preach in a Gown or Cloak, whereof the one is no more neceſſary or expedient than the other.
2. Expedient and decent; As to abide in ſingle life, or to enter into Marriage; of which, though Marriage in time of Perſecution be indifferent, yet ſingle life is much more expedient to prevent trouble in the Fleſh.
3. Neceſſary and decent; either alwayes, as a Woman to keep ſilence in the Church, or at leaſt, Hic & nunc, ſo as the neglect thereof would be uncomely to the light of Nature, Scripture, Cuſtom: As a Woman to be veiled in the Congregation in the Eaſtern Countries: So, to abſtain from Blood, whileſt the eating of it was offenſive to the Jew.
Now, of ſuch things as are neceſſary and decent, Church-Governours have Power to give Order and Commandment, as did the Synod at Hieruſalem, touching thoſe things they called neceſſary, (to wit, neceſſary during the time of the offence of the Jew, which was neceſſary to be avoided) Act. 15.28.
Of ſuch things as are expedient and decent, the Church-Governours have Power to declare the decency and expediency of them; yea, and to adviſe and perſwade the practice thereof, but yet not to give an Order or Law to bind the People thereunto, further than themſelves ſhall find it decent and expedient for themſelves. Thus in Point of abiding in ſingle Life, in time of the Churches diſtreſs, the Apoſtle gave his Judgment and Advice 1 Cor. 7.25, 40. and perſwaded to it, for avoiding trouble in the Fleſh, Ver. 26, 28. But would not bind them to it, neither in Point of Conſcience, nor of outward practice, as having no Commandment for it from the Lord, Ver. 25. In which reſpect, he calleth ſuch a Commandment, if he had given it, a ſnare, Ver. 35. And herein the Power of Church-Governours falleth far ſhort of the Authority of Civil Magiſtrates, who may in civil matters make binding Laws for any thing expedient to publick weal, which Subjects are readily to ſubmit unto, 1 Pet. 2.13.
But it may be objected: Paul had Power to command Philemon that which was convenient; therefore he might make a Law commanding the Church, expedient decent things.
It followeth not. For 1. It is one thing to give a Command for one thing, another to make a Law to bind him alwayes to do the like. 2. It's one thing to command a particular Perſon, who may owe himſelf to a Church-Governour (as Philemon did to Paul); another, to command, yea, to give a ſtanding Commandment, a binding Law to a whole Church, to whom he profeſſeth himſelf a Servant, … 2 Cor. 4.6. over whom he hath no Authority, but ſtewardly, or oeconomical, to wit, when he ſpeaks in his Maſter's Name, not in his own. The Steward in a Family hath not power over his Maſter's Spouſe, but when he ſpeaks his Maſter's commands and directions, not his own. But of ſuch things as are onelyonly indifferent and decent, I do not find in Scripture that ever Church-Governours did adviſe and perſwade them, much leſs charge and command them, leaſt of all make Laws to determine them. And that this place in hand (1 Cor. 14.40.) doth not give them any ſuch Power (though it be much urged to this end), may appear from theſe Reaſons.
1. The place ſpeaks not of indifferent decent things, but of neceſſary decent things, the neglect whereof was undecent by the light of Nature, and Scripture, and Cuſtom; As for men to pray with long haire, Women bare-headed; and for Women to ſpeak in the Congregation; and for many men to ſpeak at once.
2. The words of the place run not thus, Let all decent things be done; or, Let all things judged and declared by the Church to be decent, be done; but thi…, Let all things (to wit, that are done in the Church, whether Prayer, or Propeſying, or other Ordinance of God,) be done decently; or in that decent manner which Church-Governours will appoint, or in ſome other: That the Apoſtle limiteth not, but onelyonly requireth, that all be done decently; which if it be ſo done, his Rule here preſcribed, is followed and fulfilled.
3. The ſame may appear out of this place by this Argument: If this place of the Apoſtle did give Power and Authority to Church-Governours to command indifferent decent things, then he that ſhould tranſgreſs the Commandment of the Church, ſhould alſo tranſgreſs the Commandment of the Apoſtle: As, look what Order or Acts of Juſtice any Civil Governour doth by the Commiſſion of the King, he that violates ſuch Acts, or tranſgreſſeth ſuch Orders, tranſgreſſeth alſo againſt the Commiſſion of the King. But it appe…reth to be otherwiſe in this caſe; If the Church-Governours command a Miniſter to preach alwaies in a Gown (it being indifferent and decent ſo to do), he that ſhall now and then preach in a Cloak tranſgreſſeth the Command of the Church, but not of the Apoſtle. For he that preacheth in a Cloak preacheth alſo decently, which is all that the Rule of the Apoſtle requireth in this Point.
But becauſe this Point is of great Conſequence, both for Church-Governours and others to be truly informed in; give me leave to clear the ſame from ſome other Arguments. That it is not in the power of Church-Governours to command indifferent decent things by Order of Law.
1. That which exceedeth the bounds of Apoſtolical Authority, and ſtreightreth the bounds of Chriſtian Liberty, that is not in the Power of any Church-Governour.
But to command indifferent decent things by Order of Law exceedeth &c.
The former appeareth from the Apoſtle's Commiſſion granted to them, Matth. 28.20. where our Saviour giveth them Commiſſion to teach all Nations to obſerve all things whatſoever he hath commanded them. Now, all things whatſoever Chriſt hath commanded them, are neceſſary, not indifferent, for the People to obſerve.
If therefore the Apoſtles, over and above the Commandments of Chriſt (which are neceſſary), ſhould teach the People to obſerve indifferent things alſo which Chriſt hath not commanded, they ſhould exceed the bounds of their Commiſſion.
It will be in vain to except: Our Saviour ſpeaketh here onelyonly of matters of Doctrine and Faith, not Government and Order, unleſs it could be proved that our Saviour did elſe-where enlarge this Commiſſion, and gave them a more illimited Power in matters of Government and Order, or Indifferency; which (for ought I ſee) no man goeth about to do, unleſs it be from this place of the Epiſtle to the Corinthians, which hath already been cleared from ſuch meaning.
As for the ſecond part of the Aſſumption, That to command indifferent decent things ſtreightneth the bounds of Chriſtian Liberty, is of it ſelf evident: For whereas (for example) a ſingle Man or Woman are at Liberty to marry where they will, 1 Cor. 7.39. If the Apoſtle had bound them from Marriage by any Commandment of his, he had ſtreightned and deprived them of this Liberty.
It is wont to be objected againſt this, That Chriſtian Liberty ſtandeth not in the freedom of outward Actions, but in the freedom of Conſcience. As long therefore as there is no doctrinal neceſſity put upon the Conſcience to limit the uſe of outward things, Chriſtian Liberty is preſerved, though the uſe and practice of outward things be limited.
Whereto I anſwer, The Apoſtle in this caſe leaveth the People of God at liberty, not onelyonly in point of Conſcience for lawfulneſſe to marry or not to marry, but even in outward action and practice; Let him do (ſaith he) what he will, he ſinneth not, let them be married.
For a ſecond Reaſon it may be this; They who are not to judge or cenſure one another in differences about circumſtantial things, or matters of indifferency; they may not make a binding Law, that all men ſhall be of one mind, or of one practice in ſuch things: But the former is true, Rom. 14.3. Let not him that cateth, deſpiſe him that cateth not, &c.
If it be ſaid, The place onelyonly ſpeaks of private Chriſtians, not of Church-Governours.
The place ſpeaks of all Chriſtians, publick and private, ſeeing it reſerveth and referreth the Judgment of our Brethren, in ſuch things, not to publick Perſons, but onelyonly to Chriſt: in the 4th, & 10th. Verſes.
3. They who did accommodate themſelvs in the uſe of indifferent things, according to the judgment and practice of all Chriſtians, whereſoever they came; they did not make any Laws to bind Chriſtians to follow their Judgment and Practice in the uſe of things indifferent:
But the Apoſtles of Chriſt did accommodate themſelves in the uſe of indifferent things according to the Judgment and Practice of the Chriſtians whereſover they came. As appeareth from the Apoſtle's Example, 1 Cor. 9.20, 21, 22. To the Jews I became as a Jew, &c.
But it may be ſaid, Though the Apoſtles choſe rather to uſe their Liberty than their Authority, in theſe things indifferent, whereſoever they came; yet, if they had pleaſed, they might have uſed Apoſtolical Authority, binding all Chriſtians to their Judgment and Practice in ſuch things.
1. Doubtleſs, if they had received any ſuch Authority, they would in ſome place, at ſome time or other, have claimed it, and practiſed it. A Sword never uſed, ruſteth in the Scabbard: And fruſtra eſt potentia quae nunquam venit in actum, is a true Axiome, whether we ſpeak of foreign or foreign
2. The Apoſtle himſelf cleareth this Point, when he confeſſeth, he did thus accommodate himſelf even to the weakneſs of Chriſtians, leſt he ſhould abuſe his Authority in the Goſpel, Ver. 18, 19, 20. Oh that ſuch Church-Gouernours, as plead their ſucceſſion from the Apoſtles, and do challenge in ſundry paſſage; of Government Apoſtolical Authority, would alſo be pleaſed to ſtudy and emulate an Apoſtolical Spirit.
For a fourth Argument, let it be this: If the Apoſtles, and Presbyters, and Brethren at Jeruſalem, did reach their Authority no further, than to lay upon the Diſciples necks the yoak and burthen of neceſſary things (and that onelyonly during the time while they continued neceſſary); then may not any ſucceeding Synod reach their Authority, to lay upon the Church Commandments and Canons of indifferent things: For the Synod at Jeruſalem was the pattern and precedent of all ſucceeding Synods; For primum in uno que genere eſt menſura reliquorum. And our Saviour teacheth us to confute Alterations from Primitive Patterns, with this foreign, Nou ſic fuit ab initio.
But the Synod at Jeruſalem reached their Authority no further than to lay a Commandment upon the Diſciples onelyonly touching neceſſary things, Act. 15.28. Neceſſary I ſay, either in themſelves, as abſtaining from Fornication; or at leaſt in reſpect of preſent offence, as Abſtinence from blood, &c.
5. Let me conclude with this Argument, taken from the Apoſtle Paul his enter-courſe with the Apoſtle Peter. If the Apoſtle Peter was to be blamed for compelling the Gentiles by his example to obſerve the indifferent Ceremonies of the Jews; then other Church-Governours will be to blame, for compelling Chriſtians by Law, and by grievous Cenſures to obſerve the Ceremonies in Queſtion, though they were indifferent:
But the Apoſtle Paul telleth us, Peter was to be blamed in this caſe, Gal. 2.11, 14.
I ſuppoſe, No man will here except, as is wont to be excepted, againſt ſuch Arguments as plead for the refuſing of our Ceremonies, upon ſuch grounds as Paul urged againſt yielding to the Jewiſh Ceremonies, as they were urged by the falſe Apoſtles, (viz.) with Opinion of neceſſity unto Salvation. For Peter's yielding at that time to the Jewiſh Ceremonies, was not out of opinion of their neceſſity to Salvation, but only out of fear of offence, and care to prevent it, Ver. 12.
The Sum of all this, will lead us by the hand one ſtep further: If it be a ſin in Church-Governours to command, eſpecially upon ſo ſtrict panalt…, indifferent decent things; it ſhall be a ſin alſo in Miniſters and other private Chriſtians to ſubſcribe ex animo, and to yield Obedience to ſuch Command; although the Ceremonies commanded were indeed as good as they be pretended, (which, I believe, are not indifferent decent things.) For, doth not ſuch voluntary Subſcription and Conformity to them build up our Church-Governours; yea, and with them the Soveraign Civil Magiſtrate alſo in this confidence, that ſuch Commandments are as well lawfully given by them, as received and obeyed by us? Now, to build up or edify a Brother unto ſin, is no better than to offend a Brother: For the proper definition of an Offence, is, That which edifies a Brother unto ſin, as the original word expreſſeth it, 1 Cor. 8.10. And ſo to ſin againſt my Brother, is to wound his Conſcience; yea, (and as much as in me lyeth) to cauſe him to periſh for whom Chriſt dyed, which is no better than ſpiritual Murther, even the Murther of his Soul.
Now, if thus to edify my Brother unto ſin, be ſo hainous an Offence; how much more hainous an Offence is it, to edify our Governours to the giving and urging of ſuch Commandments; yea, to the ſharp cenſuring of all others; as refractory and factious Perſons, who chooſe rather to undergo the loſs of the greateſt-Comforts they enjoy in this World, than to wound the Conſciences either of themſelves or their Governours.
It is true, by forbearing Obedience to theſe Commandments we offend the Spirits of our Governours, and make them to be (though cauſleſly) offended with us; but by yielding Obedience to theſe things, we ſhould offend their Conſciences in edifying them unto Sin, and provoke the Lord to be offended with them and us. It is not for Chriſtians, much leſs for Miniſters, to redeem our peace and liberty at ſo dear a price, as the hazard of the blood of ſo many precious Soul, eſpecially of our Governours in higheſt place.
Now, I ſhall proceed to anſwer another great Queſtion for clearing the Point in hand.