Gospel Liberty, Sermon 3
1 CORINTHIANS 10.23.
All things are lawfull for me, but all things are not expedient, &c.
YOu remember that I propoſed to you three Doctrines from theſe words (tending I hope to the healing of the diviſions that are among the godly.) The firſt was.
That Saints in the new Teſtament in point of lawfulnes, are not ſo ſtrictly bound, as the Saints were under the old Teſtament.
This you had proved, and opened to you in ſome meaſure the laſt day.
In the morning we had occaſion from this doctrine by the by, to call upon poore ſinners to come in to Chriſt: becauſe their is ſuch largenes, and liberty and ſpaciouſnes in the wayes of Chriſt; The yoke of Chriſt is ſo eaſie.
Now I ſhall goe forward to a Uſe or two more that remaine of this doctrine, that wee may proceed to the next.
In the next place therefore, Uſe 2 Reproofe of two ſorts of people.we may hence ſee the errours, or miſtakes that are in divers Chriſtians among us, that doe cauſe contention, we may juſtly reprove them from this doctrine, we may diſcover them at leaſt. I will not uſe any nick-names, it may be you would underſtand more clearely what I mean if I ſhould: But I ſee the devill gets much advantage by nick-names, by calling men Prebyterians, and Antinomians, and Anabaptiſts, and I know not what; therefore I beſeech you beware, how you uſe thoſe names, (though I ſay not it is unlawfull) yet there be miſtakes, (let us call them as gently as we can) that are generally among us, either
On the left hand, or On the right.
Thoſe that erre on the left hand.And both are to be reproved from this doctrine.
On the left hand, I mean thoſe that make every thing lawfull, and would have no band, 1 Thoſe that would make the way wider than Chriſt hath.nor tie (as it were) they would make the way wider than Chriſt hath made it; they would makea greater latitude than God hath made. Now I ſay, theſe all come to be reproved, from this word ALL in the text: for I ſhewed that by the word all is not meant all things in a univerſallity, that I may be any thing, I may be a drunkard, and be a Chriſtian, I may be a ſwearer, and be a Chriſtian, I may doe what I liſt, and yet be a Chriſtian: but (as I ſaid) by all things is meant many things, & thoſe that take it univerſally will doe nothing. Therefore on the left hand I ſay, theſe doe miſtake; and of theſe there be three ſorts, all godly Chriſtians I hope they are, (I wiſh every one to own his ſhare, and my ſelfe where I am guilty.)
There are one ſort of people among us, (you have a name for them, but I will not uſe it) that doe apprehend ſo much beautie, and lovelines in ſpirituall things, in grace, and the worke of the Spirit, in the perſon, and excellencies of Chriſt, and the like that they looke upon the externall manner of Gods worſhip, or government as a ſmal contemptible thing, with a diſdainfull eye. Beloved, I make not men of ſtraw to ſpeak to: but I know many godly people that hold ſo, that ſay it is ridiculous, and they care not which way the Church of God be ordered, or governed, becauſe the Kingdome of God conſiſts in righteouſneſſe, and peace, and joy in the holy Ghoſt; And they ſmile to ſee contentions between Presbyterians and others, and think that theſe are too mean, and too low things for Saints to looke after. Give me leave to tell you my thoughts, I confeſſe as I conceive that of all others, this is the leaſt error, yet it is an error, and miſtake: for though it be true that ſpirituall things are the maine, and other things are but little to be regarded in comparriſon, under the new Teſtament; yet I may ſay of outward things as farre as Chriſt hath enjoyn'd them, as Chriſt ſaith of tything mint, and anniſe, when he ſpeaks of righteouſneſs, Theſe things ought yee to have one: but the other you ought not to have left undone. So this is the maine worke for a Chriſtian to doe, and it is bleſſed to ſee a Saint make that his maine ſtudie. But if God make lawes, and give commands, about externall things, outward things, I muſt not neglect that neither. It is (as one obſerves) as with the Saints and the world, they both ſee the miſery: but the Saints begin to ſtudie the cauſes of contention; and the old ſaying is, happy is he that knows the cauſes.One cauſe of contention. One maine cauſe of contention among us is, God comes now with more light than wee had before; we have more, and more; but this light is not a full light, I mean thus, this light comes, and ſhines but in part of the will of God to us: that is, we ſee part of the will of God, and part wee ſee not, and while we learne one part, we forget another part of the will of God. And this is ordinary among Chriſtians, while they learne faith and juſtification, they forget puritie, and holines; while they learne Church-diſcipline, they forget godlineſs; while they learne holineſs within, they forget obedience without.
The knowledge of heavenly things comes into the ſoules of people now a dayes, as the Sun ſhines on the earth; How is that? You know when the Sun ſhines in our horizon, it doth not ſhine to the other end of the world, it is night with them when it is day with us; So, when the light ſhewes one thing, another truth is loſt; And this is the reaſon of diviſion, light is come, but it is not a full light, it reveales not all the will of God, but teacheth one, one thing, and another, another. We ſee not all together. This is one thing wherein men miſtake; though I much commend them for their prizing of ſpirituall things, yet if their be a real command of God in outward things I humbly beſeech you that you would not diſdaine, and deſpiſe it. That is all I have to ſay to them.
There are a ſecond ſort of people that miſtake on the left hand,2 Thoſe that aboliſh the morrall Law. and make the rule wyder than it is; thoſe that goe farther than thoſe; that is, that doe not only ſlight, external worſhip, & government &c. As farre as God hath laid it downe but breake downe the pales, even to the morall law of God, and think that the way is now ſo wide that even the ten commandements, that the morall law it ſelf is done away; there are ſome conceive ſo. But concerning that I think there is no ſubject that I could prove more fully, with ſtronger arguments, yet I will not trouble you nor my ſelf now; and I ſhewed before how Chriſt came not to deſtroy the morall law; neither for that uſe that Paul makes of it, to reveale ſin, to make us eſteeme of Chriſt, or to be a light, the Spirit being within: for they are not contradictorie as ſome ſimply think and ſpeak; but the Spirit within, and the law without is a lanthorne. Only the damnation is gone: but there are other motives to obey it; heaven and earth ſhall paſſe, but the law of God ſhall not paſſe. So now you ſee two ſorts. And I hope, if there be any ſuch here that they will alſo take their ſhares: for if every one would here with humilitie and take his part I hope there would ſoone be an end of moſt of our contentions.
The third ſort goe farther than thoſe on the left hand,3 Thoſe that allow outward prophaneſs, & only ſerve God in their ſpirits. they make it ſo broad this all things are lawfull. That not only in point of goverment, or of the morrall law (for thoſe that hold againſt the morrall law they hold that we ought to doe the things, but not upon the ſame motives; they hold that we are not to be whoremongers, and drunkards, &c.) but the third ſort ſay, if we worſhip God in our ſpirits it is no matter what we doe with our bodies, we may worſhip God in our ſpirits, and goe to maſſe, and doe any thing, the bodie is but as a toole in a carpenters hand.
It is not worth the while to confute thoſe, I could give many reaſons to the contrary. Chriſt hath redeemed ſoul, and bodie, therfore we muſt gloryfie God in both. And you know the ſoule and bodie that goe on in ſin ſhall be damned the one and the other: therefore the bodie hath need to looke to it as well as the ſoul. And we are commanded to beare witnes to the truth of God, how can we doe it if the bodie may doe any thing? we need never ſuffer perſecution, as all that are in Chriſt muſt; if I will be content to ſerve Chriſt in my ſoule only, I will not ſuffer perſecution, I will goe to maſſe, and ſweare, and be drunk &c. Againe, we are called to be like Chriſt and he was holie in ſoule, and bodie; how can we be like him if we will be holie in our ſouls only and not in our bodies? Nay it is impoſſible: for out of the abundance of the heart the mouth ſpeaketh: that is, if the ſoule be holie, the bodie will be ſo too: if there be wickednes in the heart there muſt be wickednes in the bodie, and if there be holines in the ſoul, there will be alſo in the bodie. If any hold an opinion to make contentiō by it, let them take it as an admonition from the Lord to conſider what they do. Thus you ſe the errors on the lefthand. As I deſire power of the Lord to tell you what think, ſo I deſire that you would indeavour to underſtand.
The errours on the right hand are contrarie to this,2 Errors on the right hand. when as Paule ſaith All things are lawfull as the one makes it univerſall that every thing is lawfull, ſo the other makes nothing lawfull almoſt. My meaning is this; they on the right hand having an old Taſtament ſpirit (mark that word, for from thence is the contention) having a ſpirit not ſuitable to the new Teſtament; though (miſtake me not) they differ but in degrees cheifly, and principally) they make lawes and ties, and bonds, and knotts, and knacks and many ridiculous things to tie, and bind themſelves, where Chriſt Jeſus in the new teſtament hath not bound them; and hence comes chiefly the contentions, and controverſies of theſe times betweene two ſorts of people; you know who they are. Though I conſtantly conceive that in the things themſelves, the one may be in when the other are out, and the other may be in when they are out; the one partie may be in in ſomethings, & the other may be in when they are wrong in ſomethings: yet though they be never ſo violent, though they be ready to devoure one another, and ready to ſet the Kingdom, & nation on fire, and ſay, we will have our way, and you ſhall not have yours: yet (marke it) they both agree in this; all theſe contentions they come from the ſame principle. (I ſpeake not of every particular man, but of the generality of both wayes) it comes from an old Teſtament ſpirit in the one, and in the other. And though they be contrary as light and darknes, point blank enemies, yet as I have ſometimes ſeen two rivers, run contrary wayes that have ſprung from the ſame head, and hill: ſo the one and the other; (if I miſtake not) of the great controverſies at this time, it comes from an old Teſtament ſpirit in the one as well as in the other.
What is an old Teſtament ſpirit?
I ſpeake not to make the breach wider;Old Teſtament ſpirit what. but deſire that it may be healed: therfore I ſay that you may take notice of it, & take heed of it, an old Teſtament ſpirit is this, that there is in both a diſpoſition to make a curious externall peice of government; as curious, nay ſay they, why not more curious than Moſes made in the Old? I ſay, in externall things. And out of this principle every one will have his brat, and ſtraine and ſqueeze the Scripture one this way, and another that, and make fine peices that will never ſtand.
Only with this difference, that the one ſide, (that in this are the honeſter of the two) they endleſſely make lawes, and ties for their own conſciences, and the other party they make lawes, and ties, upon the conſciences of others.
The one party is alway ſcrupulous;1. Such as make laws to tie themſelves. And why ſhould not the Lord be more honourable than the ſervant? and Moſes that was a ſervant was faithful in the houſe of God; and he made a curious peice, even to a ſnuff, to aloope, to an ilet hole, and there muſt certainly be a curious peice if we could ſee it: Not knowing that Gods purpoſe is to make his worſhip glorious in ſpiritualls, and ſo they goe on a long and ſearch the Scripture to every jot, and tittle, & ſqueeſe blood out of it, and ſo tie knots, and will not ſtoop an ace to their bretheren for a Kingdome; Thus they binde themſelves as the ſilk-worme, or the ſpider with their own web; And when they have made lawes, they lay ſuch a ſtreſſe on them that if they miſſe in a nick, they conclude there is no Church, nor no Common-wealth, &c. I could give divers inſtances, as in that of dipping over head and eares: becauſe the word bapto ſignifies over head and eares ſometimes, and becauſe the prepoſition em ſignifies to go into, from that they binde all the Saints all the world over to goe into rivers; ſo that if a man be not dipped but only ſprinkled, becauſe of the prepoſition em, that makes a nullitie of the Church, that it is no Church, and ſo conſequently there ſhall be no Church at all: ſo from prepoſitions and particles, they make rules that Chriſt hath not tied them to.
I ſpeak not to diſparage the leaſt tittle of the Scripture: for Heaven and earth ſhall paſſe, before one jot or tittle of it ſhall paſſe: But take this too, it is not every tittle or affix, nor every prepoſition, nor every example, nor every precept, that can make an abſolute rule to binde all the Saints, all the world over: therefore though there be no prepoſition, nor no tittle in the word, but there is uſe for it, yet it is not to be put to that uſe, that every thing there muſt binde all the Saints in all the world, that is a miſtake.
The other ſort of people have the ſame principle alſo,2. Such as make laws to binde others. they would have a curious externall peice in the new Teſtament: but with this difference, that they would not be ſo ſcrupulous to themſelves (for many of them walk large & broad enough) but their fingers itch to make lawes, and ties to binde the conſciences of others, and ſo they look upon the old Teſtament, and ſee that a compleat peice; how the Paſſeover was preſcribed, how they muſt take the lamb, and at what age, and how long they muſt keep it, and when they muſt kill it, and what poſture they muſt uſe, and what ſauce they muſt have; they ſee it a curious peice, and they look on the new Teſtament (though they ſpeak not ſo) as if Chriſt had left it very darke, and ſhort, and briefe. And indeed to ſpeak the truth, if the deſigne of Chriſt had been to make a curious externall peice under the new Teſtament as under the old, they did think right, no man could diſprove them: but Chriſt of purpoſe left things briefe, as I ſhewed before; How moderately, and ſpairingly, and covertly the Lord mentions Ordinances in the new Teſtament: now they concluding that the worſhip of God in the new Teſtament muſt be more glorious than in the old, and in outward things; there upon they make Canons, and eech it out; and in ſo doing, they make ſuch ties upon indifferent things, and things that Chriſt hath not determined to the Saints, that though the things be otherwiſe good in themſelves, yet they have this evill, one of the greateſt in any Church in the world; they bring the glorious ſonnes of Sion under the New-Teſtament back againe to the Old.
So it hath been alway from the beginning:Popes practiſe. for wee ſee the Popes heretofore, they alway looked on the new Teſtament as a lame thing, ſhort, and dark; therefore they made Canon upon Canon, and Article upon Article, every Pope made Canons, and lawes, and decretalls till they were endleſſe, to determine things that are undetermined, that are left to the wiſdom of the Saints in their riper age, (all a long an old Teſtament ſpirit,) that they might make a curious outward peice.
And ſo the Biſhops,Bishops practiſe. they looked on the new Teſtament as dark, and lame, and they would take it and digeſt it into a method; and make other bookes inſtead of a new Teſtament, that a man might be a proteſtant and never ſee the Bible, and a man might be a good Catholik and never ſee the Bible; So they made the thirtie-nine Articles, and decrees, and Canons to eech out the new Teſtament, and the miniſter muſt ſay this with a loud voyce, and that with a low voyce; and now he muſt ſit, and now he muſt ſtand; and hee muſt read one leſſon here, and another there; and here he muſt read the firſt, and there the ſecond Service; and if he were rich he muſt weare long clothes, and if he were poore he muſt weare ſhort. What an abominable thing is it to tie the ſonnes of God that are not babies, now under tutors, with paltrie things, when the Spirit of God in the leaſt Saint is better able to determine than all the Biſhops.
Therefore this makes my heart to bleed;Presbytery & Independency. I am not aſhamed nor afraid to tell you my ſerious thoughts concerning theſe two wayes, (if you will, call them PRESBYTERY and INDEPENDENCY) For that of Independency, as I never ſaw, nor was apprehenſive what harme it could do to overthrow the Parliament, or to deſtroy the Kingdome, as men ſay; Wee muſt have but one Religion, and hang them, and draw them, and baniſh them: as I am not ſenſible of theſe feares; ſo on the other ſide, if you call that Presbytery, that godly men call ſo; when a godly Church appeales to godly Miniſters, to determine that which they cannot determine themſelves; I cannot ſee but in ſome caſes, and ſome times, and ſome Churches, ſuch a thing may be convenient and expedient; and if that were all in Presbytery, I would never ſpeak againſt it, I ſay, take Presbytery as godly men expreſſe it, (not as ignorant men take it, for they mean tyranny) I ſee no ſuch great danger in that, that Presbytery will be a thing to deſtroy us, but there may be ſome things in it convenient: but I profeſſe before God and the world, my greateſt feare, and griefe, and trouble is that from Presbytery, and Independency, between the one, and the other, they are both in a way to make the Saints under the new Teſtament, the glorious ſonnes of Sion all babies, and to tie little knots, & querks upon their own ſouls, and the ſouls of others, to bring them to the old Teſtament againe. Where Chriſt hath bound us let us be bound: but where he hath made us free let us doe all to the glory of God, and for expediencie and edification.
Therefore ſtrive not about ſtrawes, whether wee ſhall appeale to other people when we cannot doe things of our ſelves,A ridiculous thing to tie the Sts where Chriſt hath not tied them. but go to the root, the principle of both in the generality tends as ſtrongly the one as the other, to make babies of the Saints. What a ſhamefull, ſtrange, ridiculous thing would it be, if a Doctor, or Batchelor of Divinity ſhould come from Oxford with gray-haires and a learned man, and you ſhould make him a little coate, and put him on a ſachell, and give him a Horne-book, or A B C, and put a feſtraw in his hand and turne him to ſchoole; What a great diſparagement would it be? would it not be ridiculous, and intolerably fooliſh? So God will be ſerved in the new Teſtament, in Spirit: and Chriſt now hath made the Saints free in abundance of things, and for us to make little knick-knacks, little lawes to tie the Saints hand and foot, and to binde them faſter than ever they were under Moſes; To tell the Saints in the new Teſtament, here you muſt put out your hand, and here, that they cannot ſanctifie a Sabbath, or make a Sermon, but they muſt be told when they muſt ſit, and when they muſt ſtand, and what they muſt doe, this is the miſery, this, this, this makes the hearts of Chriſtians to bleed. There is ſomething in Presbytery that might be expedient, and ſomewhat in Independency, and it would eaſily be decided; but this is the plague, we would bring the ſons of Sion in the new Teſtament to be babies. I foreſee this, and point it out for you, to take notice of that old Teſtament ſpirit, that wee may not make lawes upon our ſelves, where God hath not made lawes on us: therefore pray to the Lord to end that, and then neither of the other will hurt you. That is the ſecond Uſe.
Only there might be an objection, whether it be not lawfull for the Magiſtrates, or the Churches, or the Miniſters to make lawes to tie their ſubjects, or members, in things that Chriſt hath not abſolutely determined? But concerning that I mean to handle the objection more fully when I ſhall ſpeake concerning expediency; therefore I ſhall leave it till then. And to haſten over this Doctrine briefly, I come to the laſt Uſe.
Uſe 3 Exhortation to duties.As the former Uſe was to point out the miſtakes, ſo this points out the duties to which I am to exhort you that this being ſo, that there is ſuch a libertie, and latitude (yet not a univerſall latitude) that therfore you would learne theſe foure things that I ſhall exhort you to.
Firſt, that every one would endeavor to underſtand and be acquainted with your Chriſtian libertie, 1. To underſtand our Chriſtian libertie.under the new Teſtament, to ſtudie it. O! ſay not here is an example, or a precept, or a command, and I know not what, as many are readie to ſay: beware what you bind your conſcience with: ſtudie your Chriſtian libertie: be not as the horſe and mule, without underſtanding: labour to know what Chriſt commands that if you doe it not, you ſin, and to know what Chriſt hath left as expedient for you to doe, or not to doe according to edification, that is the way to peace.
But you will ſay, this is dangerous; Object. this will make us all libertines; it is dangerous for people to know their libertie. For then they would be giddie and looſe, & prophane.
When I was a child I have many times heard that if a horſe knew his ſtrength no body could rule him. Anſwer Knowledge of Chriſtian liberty not dangerous.So if we were horſes, & mules without underſtanding, if we were not men and women in growen age under the new Teſtament having the Spirit of God, the knowing of our libertie would doe us hurt; but you ſhall ſee that Paul (and he was wiſe) alway, in all places, he was as carefull to lay downe their libertie, as to reprove thoſe that abuſe their libertie: as in all thoſe places in the Corinthians; he tells them what was expedient, but if you marrie you ſin not; and ſo for meat offered to Idols, though it might be inexpedient, yet an Idol is nothing. So ſenſuall men that have not the Spirit if they pervert and abuſe their liberty, yet wee muſt not be wiſer than the holy Ghoſt, and Paul, and keep the liberty of the Saints from them, but acquaint them with it.
Beſides, we muſt indeavour to underſtand our libertie in the new Teſtament; becauſe that for want of knowing their libertie under the new Teſtament, Not knowing our Chriſtian liberty keeps us under aſpirit of bondage.the generality of the Saints are kept under the ſpirit of bondage; there is a ſpirit of bondage nouriſhed inevitably, you cannot avoide it, as …ong as you are ignorant of your libertie under the new Teſtament.
As how?
I will tell you, there is a ſpirit of bondage, that is, continuall guilt on your conſciences, continuall feare in you.
How comes it?
Guilt in the the Sts whence.Marke it, moſt of the guilt and feares of the Saints is, ordinarily not from the doing of ill, but from the miſdoing of good: that is, they apprehend themſelves bound to ſuch a dutie, and God calls them to another dutie, and there is guilt ariſeth from that, they doe one thing, when their conſciences tell them they are bound to doe another; As for inſtance, it is your dutie to pray morning and evening in your families, it is ſo, and more, ſeven times a day if you can: but you make all things lawfull, you will doe nothing upon expediency, you make it ſo of neceſſitie, that if you miſſe in the one, or the other you ſin. As for inſtance, you have taken apart your family to pray, and you are called at that time to relieve a poore man, and though you have done a better deed, yet becauſe you binde your ſelves where God hath not bound you, there is guilt on your conſciences. So, you make another law to read Chapters twice a day, you have bound your ſelves, and you ſin if you doe it not; but a greater dutie comes that is worth the reading often Chapters, yet becauſe you neglect that you ſin, and carry guilt on you: So three parts of foure of your guilt, it ariſeth from ignorance, you know not which God will have: I pray when I ſhould read, or I preach when I ſhould pray, or when I ſhould do good to my brother, it comes from ignorance. God hath not tied us to the number of Chapters, or theſe things: but as it may be for expediency, for the glory of God, and the edification of our brethren; which if you did know, when a greater dutie comes you would take it in hand; So you make a law, you muſt begin reading with Prayer, it is ſinne to read without praying. It is convenient to pray at all times: but if you make it an abſolute law, there will be guilt upon your conſcience when you omit it, though the occaſion be never ſo great. Labour to know your Chriſtian liberty.
Shall I goe a little further?Ignorance of Chriſtian liberty hindere from wining others. For the want of knowing and underſtanding your Chriſtian Liberty, there is this miſery, that you are not able to win the ſouls of others.
Why ſo?
Becauſe you have tied your ſelves hand and foot that you cannot ſtoop to win ſouls. Saith Paul, 1 Cor. 9. To the Jew I became as a Jew, and to them without law, as without law: I was weake to the weake, I was all things to all, that I might win ſome. As if he ſhould ſay, Chriſt hath given me a great deale of liberty to this end, that I might accommodate, and apply my ſelf; (beware of miſtaking me) not to accommodate my ſelfe to my own ends, to pleaſe my luſts: but he hath given me a latitude to ſtoop to mens diſpoſitions, and wayes to win their ſouls. Now, if Pauls religion had been as many now, that is, to be tied hand and foot, that either all was lawfull or unlawfull, he would not have bended an ace to win the world; therefore let us learne to know our liberty.
I could give many ſad inſtances, how hence men tied knots, that it is not lawfull to come into ſuch a houſe as this; it may be it may not be expedient, but they make it abſolutely unlawfull. One man makes it unlawfull to come into a Pulpit; it may be it is inexpedient: but they will not have it lawfull; and ſo hundreds of ſouls are ſtarved, they make ties where God hath made none; and ſo we cannot do good to others for want of knowing our liberty.
Laſtly, let us ſtudie to know our liberty; for the want of knowing our Chriſtian liberty,Ignorance of Chriſtian liberty the cauſe of contention. is the maine cauſe of contention, of the contentions of theſe times I mean.
How is that?
I will tell you how, On the one ſide, the one partie will doe nothing through the yeare, but look at all as abſolutely lawfull, or unlawfull. Wee are come to a fine paſſe, that you muſt pray before you read, or elſe you ſin &c. And men are ſo hide-bound, and tied, that they will not condeſcend to their brethren an ace. We are bound to condeſcend to others, and to be of one minde, that we may doe good to ſuch, as wee were formerly: but ſaith one, I will not forgoe the truth for a world; and one man calls this truth, and another that. Men are bound head and heeles, and will not condeſcend one jot to others, this is for want of the knowledge of our liberty. Chriſt hath given us ſuch a latitude, take heed of abuſing it, of going beyond it, yet take heed to ſtudie it.
One the other ſide, it makes their fingers itch to ſet out lawes for others, to tell the Saints when they ſhall put out their hand, and when they ſhall pul it in; as the Preiſts in the Law, when they ſhall ſpeak with a loud voyce, and when with a low, when they ſhall be down, and when up. If men knew their liberty it would ſave a world of labour. That is one dutie, labour to know and underſtand your liberty, you will be ſlaves and undoe your ſelves elſe.
The ſecond dutie is, doe not enfring your liberty, 2. Not to enfring our liberty.doe not leſſen it. As how? I would not have you make lawes and ties upon your ſelves for every little thing, where God hath not made it.
You will ſay, it is true, where God hath not made them, we would make none: but God hath given us examples; Is not that a law to us? and he hath given us precepts; Are not thoſe lawes?
Every example makes not a law.It is not every example, nor every precept that makes a law to the Saints.
Not every example; if you look on the example of the Apoſtles, they did many things that you are not to follow, they killed a man and his wife, Acts 5. they caſt out devills, they ſmote men with blindneſſe, they anointed with oyle; yet preſently they would not tie the Churches all the world over.
Look upon the Churches, they did ſell their lands in the beginning of the Acts, and they brought the money to the Apoſtles, and laid it at their feet; this example was not a rule, for the Churches after did not ſo: but made collections and contributions; therefore take heed of making examples rules. Nay, the example of Chriſt Jeſus himſelf in many things is not a rule, for he walked on the Sea, and whipped the buyers and ſellers out of the Temple. What Chriſt did, and did not command, we are not to follow; And why not the like of the Apoſtles? what the Apoſtles did, and commanded wee are to follow: but what they did and is not commanded it may be, is not warrantable.
Beſides, the Saints had feaſts of love, as we ſee in Jude Theſe are blots in your feaſts. Continually when they came to the Supper every one brought his meat, as we ſee 1 Cor. 11. Where are thoſe examples now? Be warie of examples. Indeed examples with precepts make a rule, and it is very commendable to follow them: but where it is without a precept take heed of making it a law.
And then for precepts,many precepts that binde not all the Sts there are many in the Book of God that doe not binde all the Saints univerſally.
There are perſonall precepts, as for the Iſraelites to ſteale from,Severall ſorts of precepts. and cozen the Egyptians, and for Abraham to ſacrifice his ſon, thoſe are not in force.
As there are perſonall, ſo there are carnall precepts, (I ſpeak with reverence) that is, commands where the holy Ghoſt ſpeaks in the perſon of a prophane man, as in Eccleſiaſtes, Be not righteous over much. The holy Ghoſt ſpeaks in the language of prophane men, and rather ſhewes the nature of prophane men, than what men ſhould doe; and there are abundance of ſuch in Job: Take heed that we make not lawes of theſe for all Saints, and all ages, to binde their conſciences.
And then their are temporall precepts, that were meerly ceremoniall in the old Teſtament; and in the new Teſtament, as in Acts 15. the Apoſtles forbid things ſtrangled and blood, this was a temporall command, as I could ſhew at large: but this temporall did not binde all, in all things, becauſe after there was a precept to contradict it, as we ſee the holy Ghoſt bids to eat whatſoever is ſet before us; and Every creature of God is good, if it be ſanctified with the word and prayer. There is nothing to be refuſed, it is an univerſall word, So, what will you make of that, ſalute one another with an holy kiſſe? VVhy follow you not that precept?
There are precepts of Indulgence that binde not, as in Gen. 3. Of every tree in the garden thou ſhalt eat: but of the tree in the middeſt of the garden eat not. Now here was a command for Adam to eat of every other tree, as well as not to eat of that: but the former is a precept of indulgence, and this precept did not binde abſolutely; ſo that if he had not eaten of every tree, hee had not ſinned. And ſo in the matter of divorce, the man was to give his wife a bill of divorce; this did not binde, if a man did take his wife in adulterie, and would live with her, he did not ſin: but if he did turne her away he muſt give her a bill of divorce. There are many others; you ſee every example, and every precept bindes not,To learne how much precept or example make an abſolute rule. therefore be wonderous warie how you make lawes, and rules to binde you. Ask godly men this queſtion (for I am not able to anſwer it) what precept or example, or how much precept, and example, doth make an abſolute rule for all Churches in all ages? anſwer that queſtion, and moſt of our contentions are gone. It is not enough to ſay Sir, I goe according to the Scripure, the word ſaith this; and this propoſition ſaith ſo: but ask godly men how much precept and example goes to make an abſolute neceſſarie rule for all ages, anſwer that, and then thou walkeſt ſafely. But the want of knowing our Chriſtian liberty undoes thee.
You take the Book of God, as if it were all aphoriſmes and Theorems, and Canons; No, the Book of God (to ſpeak with reverence) is like the Common Law of England, and there we know ſometime what is right by the Judges opinion, ſometime by paralell caſes, ſometimes by expediency. Now you ſay, let ſuch a man bring me Scripture; what Scrirpture? any line whatſoever, and they (ſimple people) bring a place or two, and make an abſolute rule to binde you, and all the world.
Remember, the greateſt miſerie to an honeſt heart (next to an old Teſtament ſpirit, that is the riſe of all) is this, a miſdrawing of rules out of the word of God: you take a word and doe not compare it with other Scriptures, and ſee whether it be temporarie and doth abſolutely binde: but you goe with your book under your arme, and think all wiſe men are out, & you have Scripture for it: beware of that. Therefore (as I ſaid) learne what precept or example, or how much goes to make an abſolute rule, to all the Saints in all ages, that they muſt not break; when you underſtand that you may draw rules.
So, let me ſpeak to the other party,Not to binde others with lawes where Chriſt hath not bound them. make not lawes upon the Saints, where Chriſt hath not made any: for the Saints are noble ſpirited men, and a noble ſpirited man had rather doe a hundred things, then be bound to one; I would doe a hundred things that Chriſt hath not commanded, and leave undone a hundred things that Chriſt hath not forbidden, rather than be tied to one thing by men that Chriſt hath not commanded; I had rather doe a hundred things for edification that Chriſt hath not determined. If you binde the Saints, it will make them leave that undone that they ſhould have done.
The third dutie is, abuſe not your libertie,3. Not to abuſe Chriſtian liberty. you are called to liberty (ſaith the Apoſtle) I cannot deny it, I muſt make it known: but abuſe it not for an occaſion to the fleſh, or as a cloak for maliciouſneſſe. Abuſe not your liberty, for your own ends to avoid perſecution, or to get wealth &c. Abuſe it not by making it larger and broader than God hath made it; it is dangerous to add commandments to the law of God, that he hath not made, and ſo it is as dangerous to deſtroy that, that God hath made: therefore ſaith David Pſal. 119. Lord, it is time for thee to put to thy hand: Dangerous to take away any of Gods lawes.for men have deſtroyed thy law. It is ſafer, and better for a man to break the Law of God five hundred times, than to take away one law that God hath made, to make the way larger, and wider than God hath made it; As, becauſe I ſaid God hath not abſolutely bound you to pray twice a day; ſome man may goe home and therefore he will not pray at all, thou art a wretched man, when lawfulneſſe is gone, thou wilt doe nothing for edification, and expediency. Take heed, that you may doe that that is for the building up of your own ſoules, and for the edification of your brethren.
To conclude,4. To hold faſt Chriſtian liberty. the fourth, and laſt thing is, hold faſt your liberty; let not men take away your liberty; be not ſervants to men. If I be the ſervant of men (ſaith Paul) I ſhould not be the ſervant of Chriſt; and yet he ſaith, I am your ſervant, that is, doe not tie me, and I will ſerve you and doe any thing: but if you binde a Saint, and make lawes where Chriſt hath not bound him, you ſhall never bring him to it, a Chriſtian had rather doe a hundred things that God hath not commanded: he can doe it, but he is loath to be bound abſolutely to one; The way to get the Saints to do any thing, is not to binde, and tie them hand and foot, I mean in things that God hath not determined. There was a ſtir in the Church about Timothy, the Church then had but little knowledge, and they heard that Paul converſed with the heathens, Paul adviſed with the Church, and he circumciſed him, and ſhaved his head, he doth all this to get their love: but afterward when they would have circumciſed Titus by a law, hee would not yeild a jot; though I did it in love concerning Timothy, yet I will not be bound by any man to circumciſe Titus: But held faſt his liberty. So much for that Doctrine.