Gospel Liberty, Title page 1 – Preface
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 foreign 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) foreign 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,foreign. 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 foreign 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 foreign. Things indifferent, calls us to a conſideration of things as they are foreign 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 foreign tryed at the beames of the word,Of foreign the light or ſplendor of the Sun and foreign 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 foreign Try, and diſcern foreign 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 foreign 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 of contradictiō, to uſe them, or not to uſe them; or of contrariety, or diverſity to uſe them variouſly, according to ſeverall particular circumſtances. So as in the generall we diſhonour not God, offend not our brother or neighbour, nor prejudice our own good.
Others call things indifferent foreign Things put, Nazianz.or placed in the middle. That is, between that which is abſolutely good, or abſolutely evill morally, according to Gods deſcription of things in his Word. For God alone who is the only Creator and Law-giver can make things to be indifferent, ſo as none can unmake them from being ſuch.
Therefore if Magiſtrates or Miniſters, or both make things by divine appointment indifferent to be neceſſary, that is, peremotorily commanding or forbidding them, under what ſpirituall pretence ſoever of Conformity, or uniformity, or order, or edification, &c. they feign to themſelves a power of impoſſibles, as if they could phyſically uncreate things from their owne nature in which God create… them, or could bind the conſcience, where God (the alone Lord of Conſcience) hath not at all bound it; and morally they act a part of Antichriſt, 1 Tim. 4.1, 2, 3, 4. Now the Spirit ſpeaketh expreſly, that in the latter times ſome ſhall depart from the Faith, giving heed to ſeducing ſpirits, and doctrines of Devils ſpeaking lies, and forbidding to marry, and commanding to abſtaine from meates which God hath CREATED to be received with thankſgiving of them that believe, &c. For every creature of God is good, and nothing to be reſuſed; For it is ſanctified by the WORD, &c. So that it is high impiety to make that neceſſary under a pretended religious conſideration, (as DOCTRINES, V. 1.) which Gods Creation and regulation in his Word have left indifferent.
Others call things indifferent foreign that is,Baſil. as they muſt be middle things, ſo feiſable things; things that are within our ſphere, & faculty, facil to be done. For inſtance. Tobacco in it ſelfe is neither good nor bad morally; and the actions of taking or not taking it (now its uſe is common) are morally indifferent in themſelves. If it muſt neceſſarily be taken or forborne, the reaſon is phyſicall. If a men doth morally well or ill in taking it, it aepends on morall circumſtances, as ſerving God better, or exceſſe, or &c. But for one to vow be will take it, whiles by nature be cannot beare it, or another to vow he will abſolutely leave it, when with ſafety of his health he may not forbear it, is to undertake that which is without and beyond the circle of their power: and ſo this thing, and thoſe actions about it are not properly indifferent to ſuch.
Here much might bemoſt uſefully ſpoken (were I not bounded with an Epiſtle) of the many and large nets men make to catch themſelves, and inſnare their conſciences, by tying themſelves about the uſe, or non-uſe of things indifferent, where God hath not tyed them. There being this ſeede (I know not what one name to give it) of Adam in us that we are more eager after that from which we are tyed, whether by God or men, or by our own ſelves. So far then doth a kind of liquoriſhneſſe of nature, and curioſity of braine, hagge and bewitch us as that we are ſicke in conceite to know that which is concealed, and to have that which is denyed. And this is ſo apparent, that not only Saints, in relation to a divine law, but Heathens in relation to the law of nature, have found by experience, Rom. 7. v. 8. But ſinne taking occaſion by the COMMANDEMENT, wrought in me all manner of CONCUPISCENCE. The Heathens have complained oft of ſome ſuch thing. (Gens humana ruit, per vetitum neſas. Nitimur in vetitum ſe…per cupimuſ que negata.
—Video meliora probo que
Deteriora ſequor —)
Viz. That they were mad after things forbidden, becauſe forbidden. For alas, there wants not Satanicall temptations to rub this itch, and to foment this concupiſcence. And perhaps a temptation to make a raſh vow, an inconſiderate knot; that after we may be tempted to cut or breake it, when we cannot looſen it. Therefore about things indifferent, if we perceive their uſe, or non uſe prove inconvenient to us, conditionall prayer and carefull watching againſt occaſions, are farre better than raſh vowes, or peremptosy engagements.
For cleering all paſt, and making way for the reſt, underſtand 1 A Middle; which is either of Participation, as warme water partakes of hot and cold. And ſo no things or actions, or expreſsions, are indifferent in themſelves and in the ſame reſpect, as if they were compounded of goodneſſe and badneſſe. Or elſe of Negation, As a ſtone, or tree, &c. is a midde betweene blindneſſe and ſeeing. For a ſtone or tree, or &c. may juſtly be denyed either to be blind, or to ſee, becauſe neither to ſee, nor to loſe ſight belongs to ſuch things. And thus indifferent things, whether entities or acts, are ſaid to be in the middle, viz. when it belongs not to them as ſuch: and conſidered in themſelves, to be either good, or bad morally. Underſtand 2ly. That the extreames (as we muſt call them in relation to that Middle) are thoſe two between which the thing indifferent lyeth. Now an indifferent thing lyes either betweene two ſorts of beings, the one good, and the other bad: ſuch as is true grace and originall Corruption; or between two ſorts of rules, the one commanding, the other forbidding. Underſtand 3dly, the difference betweene phyſicall and morall in the buſineſſe in hand. Things conſidered as they come forth out of Gods creation, or anſwer to the idea, and platforme of Gods mind, ſo they fall under the notion of phyſicall or naturall. Things conſidered according to that concernment they may have to, or about manners, to render us vertuous, or vitious, holy, or unholy, ſo they fall under the notion of morall. Underſtand 4ly, the diſtinction between things looked on as in themſelves, and as looked on in relation to … Things as conſidered in themſelves, that is, according to their own natures & properties within the latitude of their own eſſence: ſo all entia all things are phyſically, and naturally good, as entia, as things, Gen 1. Every particular thing, created every day, ſingly conſidered was foreign but good, poſitively was good. And when all was put and joyned together into a world; thē the Lord ſaith, Gen. 1. laſt. It was foreign exceeding good, it was ſuperlatively good. Bonum bono additum (ſay the Philoſophers) facit melius. Good added to good makes better. And therefore from that phraſe, Gen. 1. laſt, Mundus foreign.perhaps the Greeks and Latins call the world faire or beautifull. And thus likewiſe Satan is good, namely in his nature & eſſence, he is of angelicall nature; though morally in manners he is ſtark naught. Again, all actions conſidered in themſelves phyſically as actions or motions, they are good. For in God we live, move, and have our being, in a naturall dependence, Acts 17. Yea the actions of wicked men, yea their evill actions as naturall motions are phyſically or naturally good. And thus things are beheld as in themſelves. On the other ſide, things are conſidered as in relation to us, when looked upon as for, or under our uſe. For our uſe. And ſo all things conſidered according to their nature and ours, are either good for us as foode and phyſicke, or hurtful for us as poyſon. Under our uſe; And ſo all things and actions ſteered towards vertue or holineſſe are morally good. But all employed and improved towards vice and unholineſſe are morally evill. Though the object in-eſſence, and the motion of the action in the nature thereof be good, both of God; yet mans ill managing and uſing of them is of his own ſinfull heart, and ſo are perverted into evill. As in that common inſtance. The going of the horſe is juſtly cauſed by the Rider: but the ill going is from the fault in the horſe. Vnderſtand laſtly, what are Circumſtances. Though in naturall philoſophy we uſually reckon two, the circumſtances of all naturall things; Ubi and Quando. Every created naturall thing is ſomewhere, and at ſometime; yet in Rhetoricke and morality we count many more.
Quis, quid, ubi, quibus, at que cui, cur, quomodo, quando.
That is, who he is that acteth; what he acteth; where; and by what meanes; and towards, or before whom; and why; and how; and when. And perhaps other circumſtances might upon deliberation, or experience, be found out. As to what end, how oft, how much, &c. Theſe & the like circumſtances are thoſe that give formalitie of morall good or evill to the uſe or acting about things indifferent. So that though they be but circumſtances, in compariſon of naturall bodies; yet they are as it were the eſſentials of morali actions.
Theſe things being premiſed, an open faire way is made for theſe maximes or main poſitions about things indifferent.
1. That though actions in their common naked nature have an indifferent reſpect to morall good or evil, as to feed, to cloath, to walk, to ſmile, &c. Yet as they are cloathed with particular circumſtances, they put on the garbe of good or evill manners.
2. That though all indifferent actions in their eſſentiall and proper nature, are alike diſtant from evill, and equally propinque and neer to good; yet cuſtome, occaſion, opportunity, common opinion, &c. have annexed ſome circumſtances to ſome actions, which picture them as more looking towards evill. As to daunce, to be an Accuſer, or Executioner, or ſingular at ſome meere recreations, or to be gay and curious in faſhions of apparel. And thoſe things aforeſaid annex other circumſtances to other actions, whereby they ſeem to reach forth the hand more toward goodneſſe. As to plough, to ſtudy, to be retired from frequent converſe with the world.
3. Thoſe actions that cleerly tend to order, and edification, are not meerly indifferent. For production of good ſuppoſeth goodneſs in the productive cauſe, which determines them good, and ſo not meerly indifferent in that reſpect. Inſomuch that a man is bound to uſe that geſture in worſhip, that doth moſt help his infirmity, and forward his devotion.
4. But ſome actions of men there are in common converſation, yea and perhaps in our devotion too, which are not properly humane, that is, actions of men as men, becauſe they do not proceed from the deliberations of reaſon, but from the floting of fantaſie; as ſome actings of the hands, movings of the fingers, geſtures of the body, formes of countenance, &c. whiles we are earneſtly minding ſome moſt ſerious thing, all wch undeliberated actions are meerly indifferent.
5. But all actions that proceed from deliberated reaſon, conſidered in their particular exerciſe, are either good or evill, in regard of their end. For if they be levelled to a lawfullend, no ill circumſtances apparently diverting, or over-diſgracing them, they are good. If they aime not at a good end, they are ſo farre evill, as they want that good in them, which expreſly, implicitely, or vertually ſhould be in every action a deliberate man doth act, 1 Cor. 1.31. Whether ye eate or drinke, or whatſoever ye doe, do all to the glory of God. You ſee the Apoſtle ſpeaks of things indifferent, that they ſhould have a good ayme; and it followes in the next verſe, that they ſhould beware of ill circumſtances that might over-ballance with evill, that good aim. For the Apoſtle immediately ſub-joynes theſe to the former words, Give none offence, neither to the Jew, nor to the Gentile, nor to the Church of God.
6. Though an action may be indifferent inregard of one or two circumſtances; yet in regard of all circumſtances put together, it muſt needs be either good or evill. The coyne of money is known by the major part of the image and ſuperſcription.
7. Of all the afore-named circumſtances, the perſon is not the leaſt. For as that is double, the Agent, and the Patient (uſually) ſo it implyes many other circumſtances of time, place, &c. which wait upon perſons. Therefore great conſideration is to be had touching the Perſon. For as the man that will uſe well his liberty in things indifferent, muſt not offend himſelfe; muſt not grieve his owne conſcience: but Rom. 1.4, 3. muſt be fully perſwaded in his own mind; nothing being impure of it ſelfe (Rom. 14.14.) But to him that thinketh any thing to be impure or uncleane, unto him it is unclean: and he is happy that condemneth not himſelf (v. 22, 23.) in that wch the doth allow;
So 1. He that is ſuch a ſtrong Chriſtian as this, ſetled in faith, and well skilled in his Chriſtian liberty, muſt obſerve theſe rules towards others.
1. How he carries himſelfe towards or before weak Chriſtians.
2. How towards or before ſtrong Chriſtians.
3. Towards or before obſtinate unbelievers.
1. Towards weak Chriſtians, weak in their faith, touching things indifferent; not yet confident of what liberty Chriſt hath left them in the New Teſtament; his leſſon or rule is this, Rom. 14.1, 2, 3. Him that is weake in the faith, receive, but not to doubtfull diſputations. One believeth he may eate all things; another who is weak eateth herbs. Let not him that eateth, deſpiſe him that eateth not, & v. 15. If any brother be grieved with thy meat, now walkeſt thou not charitably, deſtroy not him with thy meat for whom Chriſt dyed; let not your good be evill ſpoken of & 1 Cor. 8, 9, 10, 11, 12, 13. Turn to the place, it is very conſiderable.
2. Towards or before the ſtrong Chriſtian, or firm Believer; The rule is this. Thou that art a ſtrong Chriſtian, muſt not neglect, but uſe thy liberty before other ſtrong Chriſtians, to confute them if they have failed in diſſembling it, and to confirme them in the uſe of that liberty, Gal. 2.11, 12, 13, 14. The ſumme whereof is this, that when Peter came to Antioch, Paul withſtood him to his face, becauſe hee was to be blamed for his diſſembling, and drawing others into the like diſſimulation, to wave & lay by their liberty and freedome from Jewiſh Ceremonies, by Judaizing with the Jews for a time, though they were fully confirmed in their own conſciences of their own liberty.
3. Towards the obſtinate unbelievers, that are wilfully ſuperſtitious, or maliciouſly oppoſite; the rule is by no meanes to forbear the uſe of our Chriſtian liberty before ſuch, leſt we weaken it, and ſtrengthen them, Mat. 15.14. In the beginning of the Chapter, the Scribes and Phariſees tooke offence at Chriſt, that his Diſciples did eate with unwaſhen hands, (as intimatingly blaming him for teaching them no better) our Saviour reproves them for obſerving humane traditions, and withall gives them a better leſſon, viz. That not that which goeth into, but that which commeth out of the mouth defileth. The Diſciples come and tell Chriſt, that at that ſaying, the Scribes and Phariſees were yet more offended. Chriſt inſtead of any indulgence practiſed or preſcribed towards ſuch, returns this anſwer, verſ. 13, 14. Every plant that my heavenly Father hath not planted ſhall be plucked up. LET THEM ALONE, they be blinde leaders of the blind (wilfully blind.) And if the blind lead the blind, they ſhall both fall into the ditch. The like rule ſome pious learned collect out of Pauls circumciſing Timothie, & not circumciſing Titus. He circumciſeth Timothie becauſe of the weake believing Jewes, Acts 16.3. But bee would not ſuffer Titus to be circumciſed, leſt he ſhould indulge too much unto foreign inſinuating, inſidiatorie, falſe brethren, Gal. 2.3, 4.
Obſerve hence by the way a golden rule for theſe preſent ☜ diſſenting times. Circumciſion was not indifferent in the thing. For not long before it was an Ordinance of God, and ſo neceſſarily to be uſed. Since that it was abrogated by Chriſts death, and ſo de jure of equity in regard of the thing it ſelfe, it could not be uſed. The reaſon therefore that muſt juſtifie Paul in circumciſing Timothy, muſt be ſome ſuch like as this. That though Circumciſion in eſſe, in being now, was not indifferent: but in that regard neceſſarily to be laid aſide; yet at preſent in the Cognôſſe, the generall knowledge of it among men, it had a kind of notion of indifferency upon it. For as yet, in the time of Acts 16. When Paul circumciſed Timothy, the ſtature for it's repeale was not come forth under the hands of the Apoſtles (as after it was peremptorily ſet forth, Gal. 5.2.) And ſo it could not oblige, untill a due promulgation of it. And ſo mean while, Paul might ſome how, uſe it as a kinde of indifferent thing in regard of the ſeverall opinions of believers in this intervall of time. For thoſe that were confident it was in force, would not be offended; And thoſe that thought it abrogated, would not be offended for the ſake of thoſe weake believers that would be offended at the omiſſion of it; or at leaſt looke on it as a Blank. But for unbelievers that clamoured for it, as neceſſary, Paul took more care to aſſert his liberty, then to pleaſe them. All which, prudently weighed, and skilfully applyed by Saints, may be moſt ſoveraign to compoſe great diſſentings, or at leaſt remove grievous ſcandals taken, if not given (in theſe peace-leſſe and unkind ſpeaking times) among THEM. The godly ☜ Anabaptiſts (as they are diſtinguiſhed) take offence at the godly Presbyterian and Congregational men for baptizing the Infants of Believers; The godly Claſſicall Preſbyterians take offence at the Congregation way, that it doth not receive the regiment of the claſſes, nor ſubmit to, as neceſſary, all their appeales, and ſentences upon appeales; And the godly of the Presbyterian, and Congregationall way, take offence at the Anabaptiſts for not baptizing Believers Infants; As the Anabaptiſts and Congregationall way take offence at the Presbyterians, for their ſet, ſtanding claſſes, and their peremptory ſentences upon appeales, enjoyned without all faile to be obeyed, what ever they be, or however they look in the view of Scripture, and godly Conſciences. Now if theſe ſeverall judgements, each of them interchangeably in favour to his contrary, did but aptly apply the Caſe aforeſaid, of circumciſion, ☞ ſo as at leaſt to attain to this reſult, That however theſe things, of Baptiſme, Claſſes, Appeals, &c. are in their BEING; yet the Royall Edict for KNOWING is not yet cleer to the judgement ſcrupling: the OFFENCE both on the one ſide, and the other, would be in a great meaſure, ☞ if not altogether removed, and till God reveale it to thoſe that are otherwiſe minded, Phil. 3.15.we all ſhould ſweetely agree as Saints, to defend one another, and the publique ſafety, againſt the common enemie of unbelievers or worſe.
Thus you have, how the ſtrong Chriſtian, or ſtrong Believer ought to carry himſelfe in the uſe of things indifferent.
2. If any be a weake believer, a weak Chriſtian, (and he that is weake in his knowledge, aſſurance of juſtification, and faith for mortification, hath little reaſon to be confident of his ſtrong faith about things indifferent, though it be the ill cuſtome of weaklings to be moſt peremptorily cenſorious about theſe things (who ſo bold as blind Bayard.) I ſay if any be a weak believer, hee muſt thus carry himſelfe towards him that is ſtrong. Doſt thou that art weake, ſee him that is ſtrong, uſe freely his Chriſtian liberty before thee, not ſuſpecting thy weakeneſſe in knowledge and faith in thoſe things? Doe not thou preſume rigidly to cenſure and condemne his knowledge and faith in that liberty Chriſts blood hath purchaſed for him. For ſo runs the abſolute rule, Rom. 14.2, 3, 4. One believeth he may eate all things, another who is weak, eateth herbs Let not him which eateth not, judge him that eateth, for God hath received him. Who art thou that judgeſt another mans ſervant?
The non-obſervation of this rule, ſets the preſent age on fire. Men cry out for, and cry up Goſpel preaching; profeſſe and applaud Goſpel ſpirits; talke alſo apace of love, ſweetneſſe, and reciprocall condeſcenſion. Thus' tis in the theory; or every man for himſelfe. But how is it in the practicke? Thus; the face lookes quite is contrary way, the bels ring backward. This man that will not ſee hardly his owne ſinfull infirmity, will looke keenly into anothers Chriſtian liberty, vote it a ſinne, and paſſe a condemnation upon it. And by all meanes lookes that another ſhould be humbled a long time as low as the loweſt Hell for his infirmities, whilſt this Cenſurer himſelfe for his own evill actions, equivalent, if not more prevalent, and ſinfully eminent, will not be caſt down a day, ſo low as I may ſay, as Purgatory before men.
This age hath not learned any thing to purpoſe of that Gal. 6.2. Beare ye one anothers burthens, and ſo fulfill the law of Chriſt.
No, we adde to one anothers burthens; And if we ſuppoſe another be proud, paſsionate, &c. we trample upon it with a greater pride and paſsion.
Thus of the 1. generall head. Things indifferent. Next of the morall Law.
2. For the morall law, of the ten Commandements (whoſe injunctions and prohibitions directly determine the queſtion what things are neceſſary, viz. muſt be done, or muſt not be done, and conſequentially what it leaves out, it reſolves us to be indifferent) the licentious of this age lay aſide, thereby to attain a vaſter liberty; to make more things indifferent, then ever God made, and ſo to doe even what they pleaſe. And their pretended reaſon is, becauſe they conclude it to be of the Covenant of works. And I wiſh they have not learnt it from Pulpits, unskilfully handling it and putting it wrongfully under that notion. For the morall law of the to. Commandements is cleerly an appendix or part of the Covenant of Grace. For as Love anſwers to faith in the New Teſtament; ſo did the ten Commandements anſwer to the Ceremoniall law in the Old Teſtament. Will any man that is in his wits (according to Scripture) deny that either love in the New Teſtament, or the Ceremoniall Law in the Old Teſtament, were of the Covenant of Grace? The text is plain, Gal. 5.6. In Chriſt Jeſus, neither circumciſion availeth any thing (that is then, or at any time in the outſide) nor uncircumciſion, but faith which worketh by love. And the Lord Chriſt, and the Apoſtles have this often up: The law is fulfilled in this one word LOVE. And ſaith Chriſt (of the Ceremoniall law) John 5.48. Had ye believed Moſes yee would have believed me, for he wrote of mee. I need ſay no more to mind men, that love in the N. T. and the Ceremoniall Law in the O. T. were of the Covenant of Grace, and that love in the N. T. anſwers to the ten Commandements in the O. T. And is there any thing in the ten Commandements to beſpeake them a place in the Covenant of workes? Doth commanding? Why then doth Chriſt ſo often ſay to believers, John 14, &c. If you love me keepe my Commandements. It's farre more ſuitable to a Goſpel way and a gracious Covenanting Spirit, rather to be commanded by the authority of his Saviour, then to pinne all obedience upon the power of his own uncertain love. Luther hints notably to this; Lord (ſaith hee) thou commandeſt me to pray; I cannot pray as I would, but I will obey. Though my prayer be not acceptable, yet thine owne Commandement is acceptable to thee. And if ever any man, Luther was of a moſt pure, high Goſpel-ſpirit; deny it who can, that hath read his Commentary on the Epiſtle to the Galatians, now common in Engliſh. On the other ſide what meanes the preface to the ten Commandements, viz. I am the Lord (Hebr. JEHOVAH) Thy God, which have brought thee out of the LAND of AEGYPT, out of the houſe of bondage? Doe not theſe words uſher in the Commandements, and ſet them down amidſt the Covenant of Grace? For here God as our God upon new tearms of redemption, freely offering himſelfe to us: not upon the old, namely doe this, and thou ſhalt live. We are brought out of Aegypt in Chriſt, Mat. 2.15. That is, we are brought out of ſprituall Aegypt, the wicked world, as John expounds it, Revel. 11.8. An hint of theſe things is enough to them that will underſtand. And doe not ſeverall promiſes annexed to ſeverall Commandements, as to the 2d, 4th, 5th ſound of Goſpel-grace; to the ſame tune with the preface? I am importuned to be ſhort, for the accommodation of the Printer; therefore I can but touch things.
It were ſtrange if God many hundred yeares after his Govenant of Grace, which he promiſed and plighted with man, Gen. 3. Expounded and further confirmed, Gen. 17. Compare Rom. 4. Should at Sinai make a Covenant of workes. Learned and pious Polanus (renowned for both) is bold to ſpeak higher. It were very unreaſonable (ſaith hee) to imagine that God ſhould make a Covenant of workes with man after Adams fall, and ſo, unable to doe any ſpirituall thing, having made THAT only ONCE, viz. in Paradiſe, when man was in a CAPACITIE to enter into SUCH a Covenant.
Object. The Apoſtle Paul often in his Epiſtles oppoſeth the Law, to faith, and ſeemes to underſtand both the Ceremoniall, and morall.
Anſw. The Apoſtle doth not oppoſe the Law to faith, as the Law is conſidered in it ſelfe, but as it is miſconceived, and miſemployed by the Juſticiary Selfe-juſtifier. Cleer enough the morall law is not oppoſite to faith, Jam. 2.21. to the end of the Chapter, ſtudy the place. For the leaſt thou canſt make of it will be thus much, that a working faith is the only living juſtifying faith. Working muſt juſtifie faith to be true faith, as faith juſtifies us to be true Saints. But the juſticiary, that would juſtifie himſelfe by working, he lookes upon all law, both morall, and Ceremoniall, yea and upon the law of FAITH too, (as the Apoſtle cals it,) as on works. Thoſe of the Jewes that were ſuch juſticiaries obeyed the morall law, not out of faith, working by love (Gal. 5.) but out of ſelfe-love to juſtifie themſelves by ſelfe-wrought righteouſneſſe, Mark 10.20. Luk. 10.29. And they ſacrificed and uſed other things of the Ceremoniall law, not as an expiation and attonement, including Chriſt as the kernel, but as on workes, by them performed, to their coſt and labour, and ſo reſted in the deede done, Jer. 7.4. And ſo the Prophet cals Ceremonies there & then lying vanities: And forbids them, Iſa 1. Upon this conſideration the Apoſtle ſpeaks acuratly, and preciſely to the falſe notion of theſe Jewiſh juſticiaries, Rom. 9.31, 32. They attained not to righteouſneſſe, becauſe they ſought it not by faith: but AS IT WERE by the workes of the Law, meaning, that the law morall, or Ceremoniall was not in themſelves of the Covenant of works, but by the falſe notion of juſticiaries, they were to them tanquam WORKES, they were as ſo to them. to this Luther ſpeaks notably (to this effect.) Men (ſaith he) looke on the law aſquint, they looke on the law given by Moſes, as MOSES MOSISSIMUS. that is, MEER MOSAIGALL MOSES, i. e. upon the Outward things and performances abſtracted by themſelves, and ſo the Law (ſaith he) kills: And not on the Law as given by Moſes AARONICUS, that is, AARONICALL MOSES, i. e. as Aaron the High Prieſt joyned with Moſes, typifying Chriſts Prieſtly office, (as Moſes did his Propheticall and Kingly) whereby attonement is ſignified for our perſons, and for the ſins of our imperfect obeying the commands of either law, and ſo our ſoules are ſaved alive. So that as faith and love cannot be ſeparated, nor may they be confoūded in the New Teſtament; Not confounded to make the law of faith a worke as the Papiſts and others doe, whiles they adore it as a quality in us, without its object Chriſt, graſped in the hand thereof; and ſo looke upon it as love, viz. as a working thing in us, or to make love as faith, as if love were the forme of faith, perfecting it; nor ſeparated; not Faith from love; for ſo faith is dead, Jam. …. Nor love from faith, for then it is ſinfull, if not a b…ard love; For faith muſt make attonement for the failings of love. So nor may Moſes and Aaron, the morall and Ceremoniall law be confounded or ſeparated in the Old Teſtament. They both were delivered at the ſame time, and in the ſame place. As the morall law, Exod. 20. So the Ceremonial, Acts 7.44. Heb. 8.5. compare Exod. 25.40. Even as Moſes and Aaron lived at the ſame time, and were in joynt Commiſsion in the ſame buſineſſe, inſtrumentally to ſave the people. Not to be confounded by looking on the performance of the ceremoniall, as wee doe on the morall, viz. a matter of meer obedience, as many now transforme many Goſpel duties, prayer, hearing, &c. into a legall notion, reſting in the deed done, without taking up Chriſt in them. Nor to be ſeparated, not the ceremoniall law from the morall. For then there is a dreame of faith without obedience, faith without love. Nor the morall from the ceremoniall; for then there is obedience without faith: and ſo not ſincere, but altogether ſinfull.
Obj. The Apoſtle Gal. 4.24. makes the Covenant at Sinai a Covenant of bondage, and puts it in oppoſition to Hieruſalem above, that is the Covenant now in the N. T. with the univerſall Church. And ſo ſeemes to make two Covenants.
Anſw. The Apoſtle ſpeaks all this in relation to the ceremoniall law, which formerly was the manner of that religious worſhip commanded in ſubſtance in the 2d Commandement to all ages: and ſo was then the forme and ceremonie of much of their obedience; which ceremoniall law indeed was a bondage, and kept men in ſervitude, Gal. 4.1. But can not ſpeak it of the morall law, in that the Apoſtle himſelfe doth ſo preſs it upon all believers at the end of every one of his Epiſtles; annexing it as the doctrine of love, to the doctrine of faith, which he profoundly handles in the former part of his Epiſtles. So that the Apoſtle doth there ſignifie only two ſeverall diſpenſations, and formes of promulgation, of the ſame Covenant of grace, of faith and love. The former Ceremonious, in types & ſhadows; the other plain and ſpirituall. The… called the old Covenant, the other the New Covenant (though but two formes of the ſame Covenant) as the Apoſtle evidently explains, Heb. ….5. to the end of the chapter. The 1. in regard of the ſhadowes, was Moſes vailed; the 2d was Moſes unvailed, and ſpirituall, God ſhining in the face of Chriſt, 2 Cor. 3.13. to the end, 2 Cor. 4.6.
By all, it appeares, that we that are believers, may no more divide the ten commandements from our faith, then wee may divide our love from faith.
The 3d and laſt thing, to which I will ſpeak only a word is Expediency. The Apoſtle to explain the doctrine, and to direct in the practiſe of expediency, uſeth four words.
1. CONVENIENT; to ſignifie, that even in indifferent things we muſt ſee that all be agreeable to our perſons, according to all the circūſtances aforenamed.
2. EXPEDIENT; Intimating that we ſhould look that thoſe our actions be ſuch as do further and diſpatch ſome good, or elſe they be not good.
3. PROFIT. As the Apoſtle ſaith, what profit is there of circumciſion. Hinting, that we ſhould ſee that ſuch our actions be beneficiall to us or others; wee either doe good, or receive good.
4. EDIFIE. Teaching us that we ſhould rather endeavour edification, then giving offence in the uſe of things indifferent, or circumſtantiall. And in that the Apoſtle uſeth ſo many words to direct us in the right uſe and acting about things indifferent; that one of the four ſaid ingredients muſt be in them, or elſe all is not well.
For a cloſe, obſerve two rules, which we oppoſe to two falſe principles, by which meu uſually goe, and ſo oft miſcarry.
1. Touching matter of opinion, they uſually ſay it is a truth (as they conceive) therefore to be contended for at any time, without diſtinction of expedience. To which we oppoſe this rule. All truth, though indeed the very truth of God, is not to be uttered at all times, Mat. 7.6. chap …, 13, 14, 15, 16, 17. Job. 16.3, 4. Heb. 5.11, 12. neigh theſe texts for they are ſtrong.
2. Touching practiſe, they commonly contend, that it is their Chriſtian liberty, and therefore they will uſe it, and not be debarred from it by circumſtances. To which we oppoſe this Rule, Phil. 4.8. Finally brethren, whatſoever things are true, whatſoever things are honeſt, or comely, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report; if there be any vertue, and if there be any praiſe, think of theſe things.
From my Study at Mary Stainings, London, July 10, 1648. Nathanael Homes, Teacher of the Church there.