Gospel Liberty, Sermon 7
THE RIGHT VVAY TO PEACE.
1 CORINTHIANS 10.23.
All things are lawfull for me, but all things are not exepdient, &c.
WEE are come to the third Doctrine, which for brevities ſake, I brought in as the Uſe, and Application of the two former. That ſeeing many things are lawfull to the Saints under the New-Teſtament, that were not to the Saints under the old; and ſeeing that of thoſe many things that are now lawfull there are but a few that are expedient. Therefore the Saints would be exhorted, in their walking not only to eye that which is lawfull, but alſo that which is expedient.
The laſt day I propounded one motive, which yet I have not finiſhed, it was this; That this is the readieſt way to end the controverſies, and to ſettle peace among the Saints. I ſhal not repeate what was then delivered: but proceed in this Uſe (becauſe it is the chiefe of all) to anſwer an objection, or two.
The firſt is this, you will ſay Sir, you pretend to ſeek peace by this; is this the way to peace? me thinks you ſeeme to croſſe all people in your diſcourſe, you ſpeak againſt Anabaptiſts, and Independents, and Presbyterians: and is this the way to peace.
Beloved, to that briefely, I anſwer in generall, it is the way to peace, Motive 1. The right way to peace.the right way. How? Thus, in all fallings out between man, and man in civill things; what is the way to peace, and reconciliation? The ordinary way is to divide ſtakes, to abate every one a little, every one to come to condeſcend each to other, that is the way to peace. We ſhould doe with our brethren, juſt as God doth with us, or wee with him, when we are fallen out; you know that ſin is enmity againſt God; how comes there to be peace, & reconciliation? you know the way is, God comes, and meets us, and we are to meet him;Every one to condiſcend a little. as it is in Amos, Prepare to meet thy God O Iſrael. We meet the Lord, and hee meets us (as we ſee in the parable of the Prodigall and his father) and ſo there is peace, So there will never be peace among the Saints, as long as every one ſtands upon his points, and will not abate an ace: but he will goe his way, and doe what he liſt. The Apoſtles rule Rom. 12 is, brethren ſaith he, condeſcend to them of low degree: There is the way; Be of the ſame minde one with another: verſe 16. That is, away with jarrs, and diſcentions, I beſeech you be of the ſame minde in the Lord. If we were of the ſame minde we ſhould ſoone be at peace. Every one loves thoſe that are of his mind: but which is the way? The way is, minde not high things, goe not ſo high as to minde high things, and care not whether your brethren be edified, or whether they ſtumble: but condeſcend to them that are low; come down a little, every one abate a little, this is the way to peace. And ſo in Act. 15. when there was diſſention about circumciſion, it is notably worth your obſervation; when they were come to the Saints at Jeruſalem, and the Apoſtles were about the controverſie; they anſwer not punctually, they doe not blame the Gentiles, or the Jewes; but they divide ſtakes, and deſire that the Jewes would not force circumſion upon the Gentiles, and they deſire that the Gentiles would not ſtand on things ſtrangled, and blood, thoſe things of all others did give moſt offence to the Jewes: for it was notorious infamous for them to doe ſo; therefore they ſhould condeſcend to them ſo far, and the other ſhould condeſcend to them againe, and ſo there was like to be peace, and the Churches had joy; the honeſt humble hearted were glad. So, till people are willing to come down, and condeſcend to their brethren there will never be peace.
Neither doe not conceive that it is not poſſible in things ſpirituall, as well as civill; It is not impoſſible, there is a way in ſpirituall things alſo: The Lord hath promiſed one heart, and one way; it is not impoſſible for us to be as one man, to goe in one way. Thus in generall to anſwer the objection.
But in particular; you ſay, you croſſe Independents, and Presbyterians; and is this the way to make peace?
Heare me with patience;Hurtful. principle among Independents. Concerning Independents as you call them, (though they will not own the name, but you faſten it on them) I muſt ſpeak this, that concerning their practiſe, and that that they doe ordinarily; I cannot condemne them, neither doe I know any godly, judicious Presbyterian, that will be againſt moſt of their tenets: But know concerning thoſe that you call Independents, that they have divers principles that are deſtructive: among the reſt, I warne you of one principle that will be wholly deſtructive to your owne peace, and the peace of others, (though you ſee it not) The fancying, and conceiting of a curious peice of diſcipline in the New-Teſtament, in every tittle as it was in the old. It will neceſſarily, & infallibly follow, that any man that holds that muſt come to this, that we muſt have ſignes, and miracles, and Apoſtles againe. Experience ſhewes that when men ſtand upon that, and cannot make it out, they conclude that there muſt be Apoſtles, and miracles, as of old; becauſe they conceite that there muſt be a more curious peice in the new than in the Old-Teſtament, and they are not able to finde it; As one that puzzeled himſelf, and doated on ſuch a thing, he caſt his bible aſide, and ſaid we muſt of neceſſity have miracles, and Apoſtles, as they had before. Therefore though for the generality your practiſe be good, yet labour to get out of that principle, or elſe remember it will be your ruine, and the ruine of all your Churches.
But then you ſay, you herein croſſe Presbyterians, too.
Presbyterians judgment.In a word, let me tell you, that thoſe that are now called Presbyterians, that are pious, and godly, and precious men: as many of them as I knew under Epiſcopacy were of this minde; they either held that there was no externall way of government at all, or elſe they held that there is a latitude that we are not ſo abſolutely, and punctually tyed in every thing: And if halfe a ſcore yeares agoe there was ſuch a latitude, it were a ſtrange thing if theſe Presbyterians, ſhould goe now to frame ſuch a curious peice in every point. So I ſay, if thoſe that are called Presbyterians agree with themſelves, and their own principles, & what they were ten yeares ſince, they agree with this Doctrine, and therefore there is no cauſe of offence to them.
But I have not yet done;No reaſon of ſtrife between Presbyterians and Independents. becauſe I am willing that there ſhould be peace; let me come a little home to particulars. And I will ſhew you this, that there is no true reaſon in the world (but that the devil bewitcheth men) why there ſhould be any contention, and ſtrife, betweene Presbyterians, (I mean godly, religious people) and thoſe that you call Independents. There is no true reaſon at all why there ſhould be this contention, and I will demonſtrate it foure wayes.
1. Becauſe there are godly on both ſides.The firſt is this; becauſe they are on both ſides godly, precious men. I doe not ſay that all are on either ſide, but the generallity of them. And you know Abraham, and Lot, when there was like to be a falling out about a greater thing, a matter of Land, ſaith Abraham, let there be no ſtrife between thee and me, for we are brethren; If thou wilt take the one hand I wil take the other. So theſe are godly men, as I acknowledge both ſides to be; why ſhould people be ready to nouriſh ſtrife, and contention between them.
2. The buſines of difference is ſmall.But the ſecond reaſon that there ſhould be no ſtrife and contention between them, is becauſe the buſines, the things that they differ in are very ſmall, it is a very ſmall inconſiderable thing. I ſpeak not of thoſe (as Paul ſaith of oppoſitions of ſcience falſly ſo called; So I ſpeak not) or Presbytery faſly ſo called; that is, Epiſcopall men, that I know no rule they goe by: but of godly men that out of judgement, and conſcience hold Presbytery. As a reverend godly man, writing of Presbytery, the caſe between us, and our brethren, ſaith he, it is not the rending of the garment, it is but the rufling of the fringe. It is ſo far from being a fundamentall difference, that it is ſcarſe a materiall difference, nay, it is not in the forme; we agree both in the ſame forme of government. We (ſaith he) agree in this that there ſhall be ſuch a government, and what this government ſhall be; only here is the difference, whoſe it ſhall be to whome it ſhall belong; nor ſo much in that, as where it ſhall be; whether in a Church, or in a Congregation of Miniſters belonging to divers Churches. And ſo being but the rufling of the fringe, what mad men are wee to ſet the Kingdome on fire, and make our lives burthenſome, and draw new, and heavier miſeries on our ſelves now, than ever we felt by our very enemies? Therefore being between brethren, and for a thing ſo ſmall, why ſhould there be ſtrife among us?
3. It is about that that is never like to be.Well, thirdly, (which to me is the maine, the chiefe) that this difference, whcih is between brethren; and about that that never was, and it is a hundred to one that it is a thing that never will be; wee ſtrive about a thing that is a great way off, it is a hundred to one if any of us ever come to the practiſe of that we ſtrive for. Wee all agree there ſhall be a company of Saints, a company of viſible Believers; and that there ſhall be power in the Church to order, and governe things; that the Church ſhall determine, as it did in Jeruſalem. Let us goe ſo far, let us have Churches reformed, and ſet the power in them, and let them rule, & then if there be occaſion for people to appeale, God will either open mens eyes, or elſe in expediency (as I ſhall ſhew by and by) they ſhall be directed: But wee ſtrive (as I told you,) as if you and I ſhould ſtrive who ſhould enter into the gates of Venice firſt, and wee know not whether either of us ſhall come there. We ſtrive about to morrow; we have preſent miſeries enough, we need not ſtrive about things that are to come ten yeares hence; and it may be will never come. Wee are fooles: are we ſure that the Kingdome will ſtand? or that wee ſhall have our lives? and yet wee goe and ſtrive about a nick, that is, the fartheſt of all things. Whereas, as for outward things ſufficient for the day is the griefe thereof. Goe on in love, and when it comes to that wee ſhall ſee more light. This is the greateſt indiſcretion in England, to ſtrive about a thing that is never like to come to paſſe.
4. Becauſe neither ſide can prove what they would have.Fourthly, and laſtly, there ſhould be no ſtrife, becauſe as the Presbyteriall godly men they cannot, nor will prove ſuch a thing to be an abſolute rule for all the Churches, and for all Saints. Say there were ſuch a rule in Acts 15. Doth it follow that it is a rule for all Churches, and for all Saints? VVhy doe we not alſo ſell our lands, and give to our brethren? Let them but ſhew me a ground why that example ſhould be made an abſolute rule. Therefore as a man cannot ſhew, nor never will, an abſolute rule to binde all the Saints through the world, to doe ſo. So, on the other ſide, the Independents cannot prove but it may be expedient in divers caſes: therefore the one ſeemes to act neceſſarily; the other probably, to be expedient by right reaſon, and the law of nature. If a Church cannot agree among themſelves; and what cauſe of ſtrife is there in this?
Suppoſe one ſhould ſay to me, come out of that houſe, or elſe you will be deſtroyed, the houſe will fall upon you; I beleive not that there is a neceſsity but I think it is expedient, becauſe the houſe is old; he thinks it is of neceſſity, and I think it expedient; is there any cauſe of ſtrife in this? So put theſe together and ſee how we are deluded by the Devill, and our own hearts, to make ſtrife about a thing that may never be; Therefore, there is no reaſon for it.
But that I may ſatisfie you a little more, you will ſay; what, is there no more difference between Presbyterians, and Independents? I have heard that there is more difference between them, than between the Cavaleirs, and the other party; that they are ready to cut one anothers throats. If there be no more betweene them; how comes this contention among them.
I think, of all the contentions that ever were among the Saints from Chriſts time till now, there was never ſuch a myſtery in any contention as there is in this. And (but that I would not take up ſo much time) I could goe neere to open this myſtery; how the devill and our own hearts, have got the ſtrangeſt myſtery to ſet the Saints together by the eares, that ever was: but I cannot ſtay upon that.
But if you ask me how it comes to paſſe? You know a little ſparke will bring a great flame; a little contention is as the letting out of waters. It is no wonder, it is the nature of contention to multiply, as it is the nature of fire to grow bigger; it comes from the devill, and our own hearts.
The preſent contentions from.If you ask me how it comes from men?
I ſay, it comes from five ſorts of people, and it may be you, and I, and the moſt of us, have a hand in blowing this fire: the Lord ſhew it to us all, that we may labour to be peace makers, and ſo be bleſſed.
Weak ChriſtiansThe firſt ſort of people are weak, carnall Chriſtians, there may be thoſe that are called Independents, that are carnall. I mean not carnall as though they had no grace: but in the Apoſtles ſenſe, 1 Cor 3. Are yee not carnall? that is, thoſe that have but a little grace, and have a great deale of raſhnes, and peeviſhnes and giddineſs, and pettiſhneſſe, and cenſoriouſneſſe. They are people that have a great deale of zeale many of them: but it is without knowledge; without wiſdome to manage it. They ſee part of the will of God, and of the truth of God, but not all (as the Sun ſhines on one part of the earth, and the other is dark) and in that part they ſee the ſubſtance, but eye not the circumſtance: they care not if all the world be againſt them, or whom they edifie, or whom they deſtroy, if they have the command of Chriſt they will doe it. And theſe people though they be godly, as a godly man ſaith of them, there is a new light comming into their ſouls: but they have not grace to mannage it, and ſo they goe headlong; It is a good light: but they have not grace to mannage it, and that light by reaſon of their corruptions, and temptations kindles contention in the Churches.
They muſt be ſharply reproved.Therefore if wee would have peace (which is our great deſire) wee muſt admoniſh, and rebuke them ſharply; they are full of cenſoriouſneſſe, and pettiſhnes, and have many harſh, and unſeemly words. Theſe muſt be reproved, and there muſt be a courſe taken to binde up their ſpirits, or elſe it will be hard to have peace.
Then ſecondly, there is another generation of people, that exceedingly blow up the fire,Carnal Presbyterians. that are contrary to thoſe, that is, a generation of carnall men, that have nothing of God in them; that uſurp to themſelves commonly the name of Presbytery, they would be called (though falſly) Presbyterians. Though Presbytery be an honourable word, and it is an honourable thing, and they be honourable men that hold it, and godly men. But many that would be called Presbyterians, taking a good name, & miſapplying it to themſelves, they are wolves in ſheeps clothing; they talk of reforming the Church, and yet they would ſet the Saints as ſo many Tigers together by the eares. I mean not by theſe, any godly men: But you may know them if you take notice of their perſons; uſually they are the Prelaticall men; ſuch as were ſurrogates to Biſhops before, double beneficed men, rich Parſons, Prebends, and Canons; Theſe men that know not the power of godlineſſe, whoſe hearts were at Oxford, and they would have been there too: but that they ſee more hope of preferment here; there are none that talk ſo much of Presbytery as they; and in theſe hoods, and vailes they ſtudie to devoure the people of God; beware of them.
But you will ſay; why, may not a double beneficed man, and a ſurrogate be a godly man?
He may be,Their principles and be truly converted, I condemne not all, but it is very rare. Therefore goe farther, and you ſhall ſee the ſame principles in them that was in the Biſhops, pride, and crueltie, and rage, againſt the Saints, and fire, and fagot about the ſurplice, and kneeling &c. worſe than was in the Biſhops; they have the ſame principles, and breath out threatenings againſt the Saints, fire, and banniſhment, and yet they croak of reformation; they are wolves in ſheeps clothing.
So,Their ends if you look on their ends, they are the ſame, they were rich men then, and ſo they are now; they are covetous, and greedie, and ſenſuall, and proud, griping for livings, and meanes, and wealth; they chop, and change livings, and uſe deviſes to get more meanes ſtill; they are the ſame men ſtill: And yet theſe own the name of Presbytery, and every one that is againſt them, is againſt Presbytery; (There is the myſtery of iniquitie) and ſhortly, if theſe get their wills,The devil changeth names with perſons and things. every godly man in England ſhall be accounted, either to be an Independent, or an Annabaptiſt, or an Antinomian; or ſome other ſcandalous note, that doe not approve of their courſes. And as they ſay, every man ſhall be a Round-head that is rich, that hath ſomewhat to looſe among the Cavaleers; So theſe men having a minde to faction, meaning to rule the world, and to enjoy the ſweet, and the fat of it, they put foule names upon the Saints. And ſo, many godly men that preach againſt Antinomians, and Anabaptiſts, they muſt be accounted Antinomians, or Anabaptiſts; And this is ordinary among theſe men: therefore wonder not at this, for be ſure of it, that alway there will be ſome to perſecute the people of God, and put foule names upon them to cover the buſines. And obſerve from the beginning of the preaching of the Goſpel, carnall people have taken good names to themſelves, & throw ill names upon godly people. So you ſhall ſee in Poperie; what were they? Catholiques, a good word: and what were true Chriſtians? Lollards; Hereticks, and Shiſmaticks. And ſo in King Iames his time; what were the good fellows? Orthodox men; and what were the Saints? Puritans; So now, what are the ſides in the Armies? the one are Cavaleers, a word of honour, and Knight-hood; and what are the other? Round-heads. So Epiſcopacy, it is a good word, and a thing that God in Scripture commends: but by degrees carnall men they ſtole the name, Epiſcopacy, and Biſhops, and under that they perſecuted the Saints. So the Saints have the worſt end of the ſtaffe ſtill, the worſt names. As for theſe men, there is nothing to be done, but to diſcover them, and to pray for them that the Lord would open their eyes; I mean not any godly man, Independent, or Presbyterian; and therefore if thou be offended at this, thou ſheweſt thy ſelf to be a man that feareſt not God.
The third ſort are Malignants, a lower ſort of people,3. Malignants. that are ill affected to the Parliament, and ſo out of a deſigne, that they ſee the Parliaments party, the godly Presbyterians, or Independents, they have born the brunt, as they know; and if wee could take away the godly party of them (ſay they) we ſhould do well enough; the reſt would run to the King, and doe I know not what: And what courſe take theſe? They come to the Independents, and preſent Presbytery to them, and ſay it is worſe than Epiſcopacy, and it is of Rome, and uſe obominable bitter words; and ſo fill poore ſoules, eſpecially the weak, with ſuch conceits, as if Rome it ſelfe, and the Pope himſelfe were coming to rule all.
Then for the other ſide (though they care neither for Presbytery, nor Independency: but are down right Athieſts) they goe to the Presbyterians, and they ſay that the Independents are deſtructive to the Commonwealth, that they have ſtrange principles; that they will not fight in the warrs, becauſe they may not have their liberty, they leave all to us, and they will be at no loſſe; and if that party were rooted out, we ſhould be ſtronger ſay they; and ſo they make them as hideous as they can. Though it be untrue: for it is well known that they ran not away, but fought as couragiouſly as any: but they repreſent them ſo; and when they have brought them both together by the eares, then they laugh in their ſleeves.
You will ſay, there are ſome you know that are great Independents, and they are wonderouſly vexed becauſe they have not their deſigne.
But let me tell you, they grieve, and mourne bitterly, not becauſe they could not ſet up Independency: but this is their greateſt griefe, that the devill drives ſuch a deſigne, and giddie people doe not take notice that by the diviſions among us, the Malignant party drives on, and the Parliaments party will be in danger to be broken: you ſee the Armies have been ſcattered, and ready to go together by the eares by this meanes. Brethren, beware of theſe; ſay to them as he did Exod. 2 You will come and kill me as you did the Egyptian yeſterday; take them up ſharply and ſend them going, you are fire-brands of hell to ſet us together by the eares.
4. The godly moderate party.Fourthly, there are another ſort of people, that is, the godly party, that you call the moderate party on both ſides, thoſe that are godly men: and there is fleſh, and ſpirit in theſe alſo, and they have a hand in it. As for the Independents, thoſe that are moderate, they hearken too much to the headie people, I ſpake of before, and are provoked: So, on the other ſide, the godly men of the Presbytery, they adhere too much to thoſe wolves, in ſheeps apparrell, and the crueltie that they threaten againſt the Saints, they connive at it too much; Hence the wonder is how ſo many that were moderate in the Biſhops time, would now be readie to become perſecutors of others. Wonder not, the reaſon is this, not becauſe they are not godly, and gracious men: but becauſe there is ſome corruption in them, and they are drawn by carnall company that have not the feare of God, and have not grace, and ſtrength enough to reſiſt; Therefore if wee will have peace on both ſides, we muſt reprove thoſe people, and not talk as others talk, and doe as others doe. Thoſe that you call Independents muſt not hearken to people that talk without reaſon, in reſpect of their brethren. And thoſe that are godly of the Presbytery muſt reprove thoſe men that are full of fire, and fagot, and nothing elſe: rather reprove them, then connive at them.
5. The common multitudeFiftly, and laſtly, (and ſo to end for this time) the laſt ſort of people are the common, ſuperſtitious multitude. They exceedingly blow up the fire: how? They cry out of diviſions, there are ſo many Religions amongſt us; there is this religion, and that; and they are all for conformity; and O that the Synod would ſettle ſome government, they care not what, if it be Rome it ſelf; and it is diſhonourable that we ſhould have diviſions, and ſtirres among us: Thus the blinde multitude cry; whereas it is better to have diviſion, than an evil uniformitie. It is true, the time will come that all ſhall be of one heart, and one way, but it hath never yet been. There were abundance of differences in the Apoſtles times, in the firſt Churches between the Jewes, and Gentiles, and they were alway wrangling about blood, and about the Law, and Geneallogies; yet they were the Churches of God, & deare to the Lord. So I ſay, every little difference, and diſcent makes not a new religion; No, opinions are profitable (in a ſort) in the Churches, that ſome ſhould diſcent from others ſometimes.
Therefore, for the multitude (to conclude this uſe) labour to appeaſe the multitude, the multitude are ignorant, labour to inſtruct, and teach them. Presbytery, and Independency are not two religions: but one religion to a godly, honeſt heart; it is only a little rufling of the fringe; therefore make not the breach wider, and blow not the fire more. The Lord give you, and me, every one of us, wherein by any of theſe ſorts of people we finde our ſelves guilty, to endeavour to reforme, and to follow the things that concerne our peace, that however our enemies will not receive termes of peace, yet we may be at peace among our ſelves, which the Lord grant.