Gospel Liberty, Sermon 5
Decency what.
1 COR. 10.23.
All things are lawfull for me, but all things are not expedient, &c.
I Have obſerved to you from theſe words three things.
The firſt was this, That
There are divers things that are now lawfull to the Saints under the new Teſtament, that were not to the Saints under the Old.
I have finiſhed that Doctrine.
The ſecond is this,
Though divers things be lawfull to the Saints under the new Teſtament, yet but a few of thoſe things are expedient, and fit for a Saint to doe.
For the opening of it I propounded two things;
Firſt, what I mean by lawfull things: I inſtanced in three ſorts.
Secondly, what is meant by EXPEDIENT? The word comprehends all the rules that are to order and guide us in the uſe of things that are not determined, that are not commanded nor forbidden. It is a large word, All things are not expedient. That is, all things are not fit, all things are not meet, not worthy the Goſpel, not decent, not comely; they doe not edifie, they are not convenient, they are not lovely, they are not venerable, they are not of good report. Now, becauſe the words are many, and it would be tedious to goe over all, I reduced all to foure heads, or expreſſions, that were as ſo many generall rules.
Firſt, I ſhewed you what was meant by the word expedient, in its own proper native ſignification.
I ſhall now goe forward to the ſecond rule,2. Con̄veniency or decency. or the ſecond ſort of expreſſions; which indeed are many, yet they come all almoſt to the ſame. There is one word tranſlated it is decent; another it is comely; another it is fit; another it beſeemeth; another it becometh; another it is worthy: all theſe, though in the Scripture in the originall ſeverall words are uſed, yet becauſe I will not trouble you, nor confound your memories with them. For methods ſake, and your plainer inſtruction, we may bring them together to ſignifie one, and the ſame thing, that is, conveniency or decency. So, All things are lawfull: but all things are not expedient. That is, many lawfull things are not decent, they are not comely, not fit, not convenient, not beſeeming a Saint, a Chriſtian to doe. You ſhall have this word oft in the book of God, as in that place Epheſ. 5.4. (only remember the caution I gave you; I doe not ſay that all that are mentioned there are indifferent things: but it is for my purpoſe to open the word, fornication, and uncleanneſſe, and fooliſh talking, & idle jeſting, which are not CONVENIENT; which doe not become Saints. So in 2 Cor 14. after that great diſpute concerning Propheſie, and Tongues, &c. The Apoſtle ends all with this, Let every thing be done DECENTLY, and in order. There is the ſame word, conveniently, and in order.
But you will ſay;decency or conveniency what. What is this decency, this conveniency?
Beloved, if I ſhould goe no farther you underſtand this, that every lawful thing doth not become a Chriſtian, you know what is the meaning of that; you ſay, ſuch a garment doth not become ſuch a man, and ſuch apparrel doth not become ſuch a woman; What is that? A decent thing negatively is a thing that doth not any way diſparage a man in any relation: for it may be decent in ſome reſpects, and yet wonderouſly diſparage him in another; as an old man, and a rich man, as he is a rich man, he is able to buy little gaudie things as well as children playing in the ſtreets: but as he is an old man to buy a capp and a feather he will not, becauſe it would be a diſparagement to him in that relation. So a decent thing is a thing that ſo beſeems a man that it doth not diſparage him in any relation.
But you will ſay, what relation is that wherein a Chriſtian needs to fear diſparagement by doing of lawfull things? I will inſtance in ſome: for in theſe things it is impoſſible to deſcend much in particulairs.
Firſt, if you looke upon the perſon of a Saint,In reſpect of his perſon. What is he? He is the ſon of God an heire of heaven, a coheire with Chriſt, they are Kings, and Queenes in all countries. Saints, put them together they are the new Jeruſalem the ſpouſe or bride of Chriſt; they are the Kinred of Chriſt and divers other relations they have. Now every thing is not decent for a King; a hundred things there are that an ordinarie man may doe that doe not beſeem a King. Everything doth not beſeeme an heire: and there are a hundred things that others may do that doth not beſeem a chaſt bride: a chaſt wife. So there are many things (I may ſay in a ſort) that would not be unſeemly for a carnall man, yet they are very inconvenient for a Saint to do: therfore ſaith the Apoſtle, fooliſh talking and idle jeſting which doe not become Saints; but in a ſort may become a carnall man; not but that that which is ill in a Saint is ill in him, but it is not accounted ſo in a carnall man: he may ſit at the alehouſe and drinke halfe a dozen juggs, and be a good fellow: but if a Chriſtian drink but two, carnall men will be readie to ſay, there goes a profeſſor, I ſee him at alehouſes &c. A carnall man may do it; though it be a ſin in him, yet in point of decencie a carnall man may ſit two hours at the taverne better then a Chriſtian may halfe an houre.
But thou wilt ſay, it is lawfull I may doe this, and that; I may weare, or I may eat this and that.
I but is it decent? I have told you that ſtorie though it be a morall heathen ſtorie: when the King was walking with his ſon, and ſaw children playing in the dirt, ſaith he why doeſt not thou goe, and play with them? ſaich he to his father if I did ſee any Princes play, I would, but thoſe are roguiſh boyes; It is not for a Prince to play with them: So, when you ſee men doe filthy, uncleane ſoule things, ſay, if it did become a Saint I would doe ſo; He is a glorious creatue not only in reſpect of good and ill; but in lawfull things: you ſee the glorie of a Saint, firſt in his perſon.
Secondly, looke upon his relations, conſider his place that God hath put him in, his calling, 2. In reſpect of his relation.and condition. It may be God hath made him a miniſter, it may be a magiſtrate, every lawfull thing that becomes an ordinarie man, doth not become a miniſter, nor a magiſtrate. It may be he is a ſervant he muſt conſider, (though it be lawfull) whether it become his condition. See one inſtance; ſervants are commanded not to anſwer againe Tit. 2.9. this becomes his place not to anſwer againe. Being a ſervant: but for another, if one neighbour ſhould tell another you have done me wrong, I would anſwer I have not, if I were innocent: but a ſervant is forbid to anſwer againe: ſo that it may become one man to doe it, but not another in another condition. There are divers inſtances, but I give you but one.
Then thirdly,3. In reſpect of his Profeſſion. his relation is the profeſsion of Religion, I ſpake ſome what like it before concerning his perſon: the holy Ghoſt gives that rule Epheſ. 4.1. I beſeech you brethren that you walk worthy of your calling. And ſo in Phil. 1.27. Only, let your converſation be ſuch, as becometh the Goſpel of Chriſt. Theſe are bleſſed rules for a Saint to walk by; You know that when we turne to the Lord, our perſons are not ſo much eyed as our profeſsion: therefore if there be any thing amiſs in our buying, or ſelling, or in our charitie, profeſsion ſmarts for it; men are ready to ſay, there is the man that follows religion, there is the man that prayes in his family, there is the man that writes Sermons; there is the Lady, or Gentlewoman that keeps dayes of humiliation; Profeſsion ſuffers for it: Therefore, I muſt eye what is ſeemly for one of ſuch a profeſſion as I am of, to doe.
Fourthly,3. In regard of ſex. you muſt eye alſo your relation, for your ſex that is to be eyed. Many lawfull things become a man that doe not become a woman, and ſome become a woman that doe not become a man; Therefore conſider, (which women ſeldome doe,in regard of ſex. they will ſpeake firſt, and determine things, and order buſineſſes, never conſidering their ſex,) conſider if it be a decent thing, if you doe that which is convenient, if you doe ſo as befits your ſex, as well as other circumſtances, Col. 3.18. Wives ſubmit your ſelves to your own husbands; why ſhould wee doe ſo? might they ſay, as it is fit in the Lord; that is, it is a decent thing to doe it: though in ſome things they might conteſt, and ſee as much as their husbands, & have more reaſon in their precepts, yet (ſaith he) ſubmit as it is FIT. It is not decent for a woman to rule, and to maſter, and to ſpeak all, & order all, and her husband to be but a drudg;
You will ſay, what evill is it, is it unlawfull? O, it is undecent to come to a houſe where the woman rules, it is as if people went with their heeles upward, it is uglie and undecent. So in 1 Tim. 2.9. In like manner alſo let the women adorne themſelves in modeſt apparel, with ſhamefaſtnes & ſobrietie, not with broided haire, or gold, or pearles, or coſtly array. Why? is it not lawful to weare gold, or ſilver? &c I cannot ſay but it is lawfull, but mark what he ſaith next: but which becometh women profeſsing godlines. There is their ſex, and there profeſſion, it muſt become both. Therefore in 1 Pet. 3.3. he wiſheth woman to teach their husbands by ſilence; if they be godly, and meek women, that is the beſt lecture they can read to their husbands, that they may be wonn by their chaſt converſation, whoſe adorning (ſaith he) let it not be that outward adorning of plaiting the haire, and of wearing gold, or putting on of apparrell: but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet ſpirit, which in the ſight of God is very precious. I will not ſay ſaith Peter but it is lawfull to weare broided haire, and gold, and pearle: but it is not an ornament to a ſpirituall eye, it is no ornament, no more than to ſee a Cart-horſe dreſſed with a leather. To ſee a woman ſpend her time vainely in trimming: but this is an ornament, a meek ſpirit. An ornament; what is that? That that beſeems and becomes a woman; it becomes that ſex, to ſee a modeſt meek ſpirit, therefore eye the ſex alſo.
Then if you will have things decent,4. in regard of age eye the age; In 2. Tit. 1.2.3 he that wiſheth them not to doe things inconvnient; he teacheth old men, and young men, and old women, and young women: ſo that that which is decent in old men is not decent in young; it is decent for old men to rebuke the younger: but you muſt not rebuke an Elder: it is not fit for a young man to rebuke an Elder. If it be a carnal child it is fit for his father to rebuke him for his naughtines: but if he be a godly child he muſt not goe home and wrangle with his parents, you muſt looke to the age.
Laſtly, looke to the ſeaſon, every thing is beautifull in its ſeaſon. 5. in regard of the ſeaſon.And a word ſpoken in ſeaſon is like apples of gold with picters of ſilver; that is; very handſome. So your words and actions muſt be ſeaſonable, or elſe they will never be convenient, There is a time for all things, Therfore in Rom. 13. The latter end; Apoſtle ſaith, brethren, it is high time to make you readie, our ſalvation is nearer than when we beleived. The night is far ſpent, the day is at hand, let us caſt of the workes of darknes and put on the armor of light; let us walk decently. (foreign It is decently in the margine; it is honeſtly in the booke) as in the day time. As if hee had ſayd, heretofore it was night, and darknes, there was little knowledg, and little preaching of the Goſpel: in the night men weare any foule cloathes, but in the day it is not decent for a man to walk with the cloathes of the night: therfore put of your night capps, and weare cleane cloathes, walk decently as in the day, looke to the time, frame your converſations according to that. And that I conceive the Apoſtle drives at Ephes. 5. Where hee commands us to walke foreign ſtrictly, I rather like the tranſlation we have Circumſpectly, becauſe it hath better coherence with the text, See that you walk circumſpectly, not as fooles: but as wiſe, redeeming the time, becauſe the dayes are evil. I ſee nor how becauſe the dayes are evil, we ſhould redeeme the time by walking ſtrictly: but walk circumſpectly, fit your opportunity and time, obſerve it, take nitice of it. As indeed what bad times were there about halfe a ſcore yeares agoe: men were faine to watch opportunities to pray, and to goe to Sermons, or to faſts; So walk decently, that is, ſerve the times, obſerve opportunities Ro. 12. take notice of every opportunity, to doe things fitly, and ſeaſonably, I onelyonly give a few inſtances. So you underſtand All things are lawfull, but all things are not expedient: that is, all lawful things are not convenient, they are not decent, it may be they are not ſeaſonable. It may be that fits an old man that doth not fit a young; It may be it is fit for the husband, that doth not befit the wife; it may be it is no harme in a carnall man, that doth not beſeem one that is a profeſſor of religion. Thus you muſt walk, thus it becometh Saints to walk, you muſt look to decency, and conveniency.
The third rule,Chriſtian, muſt walk laudably. or expreſſions to order things that are not determined, they are many, but they all come to this, they imply a thing laudable, or commendable, that is a degree higher: for decency is a thing that keeps us, that we doe not diſparage our ſelves in our relations, and make us worſe: but wee are called upon to walk laudably; not only, not to caſt dirt on religion: but to bring honour, and to add glory to it; not only, not to diſgrace it; but ſo to walk that the eye that ſeeth us, and the eare that heareth us may bleſſe us. Let no rotten communication proceed out of your mouthes: but that that may miniſter grace. Not grace to the ſoul: but that it may be gracious, and lovely, and amiable; I will ſhew you but one place, the glorious golden rule of the Saints walking in the new Teſtament, Phil. 4.8. where the Apoſtle coming to ſpeak of ordering their converſation, ſaith he, Finally brethren, whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report; If there be any vertue, Things true what.if there be any praiſe, think of theſe things. Doe theſe things, meditate on theſe things. Whatſoever things are true, I conceive that the meaning is this, I look on theſe things, not as if the Apoſtle did give rules of good, and evil: but ſets down an excellent way for indifferent things, whatſoever things are true; If there be any thing that carries no reſemblance of deceit and falſhood, take that: but if it be a buſines that you muſt ſay, and unſay, and doe, & undoe, that you muſt be both an honeſt man, and a knave, meddle not with that, though it be lawfull, let it be for another.Things honeſt what. And whatſoever things are honeſt, or whatſoever things are grave; as the Originall is, or venerable, as it is in your margine: for there is honeſty before, honeſtus is as much as honorabilis, whatſoever is grave, and venerable, that doe. A Saint ſhould have ſuch gravity in him, that he ſhould avoid any thing that is beneath him. A Saint is a glorious creature, he is an heire of heaven, they are the ſons and daughters of God; every little childiſh thing becomes not him. Therefore gravity is oppoſed to lightneſſe, and frothineſſe. He goes farther, If any thing be pure. Things pare what.There are many things that you cannot ſay are unlawful, yet there are many druggs among them that are like ſin, I could give inſtances; there are many nooks, and nicks, and carriages that are like ſin, that are mingled. O, if a thing be pure, take that; if it be honeſt, and juſt, and plain, and true, Things lovely.take that. Whatſoever things are lovely, whatſoever things are of good report, If there be any vertue, or any praiſe doe that. To ſpeak briefly, and plainly, there are many hundreds of lawfull things that are not lovely for a Saint; I could name divers; Is it not lawfull to doe this, and that? it is lawfull, but it is not lovely; a Saint ſhould doe nothing but that which is lovely. And whatſoever is of good report. Of good report.A young-man and a maid may be in an ale-houſe, or a Taverne, I doe not ſay it it unlawful, if they be honeſt there: but it is not lovely, it is not of good report, people talk not well of ſuch things. So you have twenty words in buying and ſelling, and you will aske twenty ſhillings, and take halfe ſo much, and ſay, is it not lawful? I ſay, it is not lovely; it is not lovely in the eye of a Turk for a Profeſſor to ask twenty for that for which he will take ten. The Apoſtle goes on, if their be any vertue, or praiſe; that is, if there be any thing that carries praiſe to religion, or that ſeems to have vertue, or excellency, or worth in it, keep to thoſe things, meditate upon them, goe about them; though not for the praiſe ſake.Praiſe worthy. VVe do not a thing that hath praiſe in it to have the praiſe, but doe the thing that is commendable of it ſelf,Praiſe only to God. and let the praiſe be to God: As in that place, Mat. 6. Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your father which is in heaven. I muſt walk that my light may glorifie my Father: but that muſt not be the end of my walking, that men may ſee my good works, Chriſt forbids that. So the end of my actions muſt not be to get praiſe, yet I muſt chooſe (as becometh a Saint) to doe thoſe actions that have praiſe, and vertue in them, the praiſe muſt be to God, and to religion, and it will be to the doer alſo. Therefore, what is this now that all things are lawfull, but all things are not expedient? That is, all lawful things are not true, they are not pure, they are not lovely, they are not of good report, all lawfull things have not vertue in them; many lawfull things bring no praiſe: this is the meaning of the Doctrine.
Laſtly, there is one word more,Chriſtians muſt walk orderly. all lawfull things are not expedient; that is, as they doe not conduce to the profit and good of others, they are not convenient, they are not laudable and commendable: So laſtly, it comprehends this, they are not orderly, that is the laſt rule. Every lawfull thing is not orderly: we break order many times in doing of lawfull things. The Apoſtle ſummes up all in this, Let every thing be done decently, and in ORDER. I ſpeak, not only that wee are to doe things orderly that Chriſt hath inſtituted, though that be true, yet that is not my drift: but in things that are not determined, they muſt be done orderly, and not confuſedly. As the thiefe on the croſſe ſaid concerning Chriſt, that he did nothing out of its place; that is, hee did not only not doe evil: but hee did not doe good in a diſorderly way. So in Epheſ. 5. we are ſaid to be waſhed by Chriſt, and to be without, ſpot or wrinckle; every thing in the meet place of it. So a Chriſtian ſhould walk orderly, not only in that which is good: but in indifferent things.
But you will ſay, What is it to walk orderly?
Beloved, you croſſe order, and doe lawfull things diſorderly, when you doe them either prepoſterouſly or confuſedly.
But you will ſay, I underſtand not that.A thing done diſorderly.
I will tell you more plainly; you doe a thing diſorderly two wayes.
Firſt when in the doing of an action you caſt it ſo as that you miſſe of the end of that action;1. When the end is miſſed. or do not attaine to the end in the beſt way. As for inſtance, the word in the originall in the Theſſallonians to walk orderly: it is taken from an Army; you ſay an Army is orderly ſet in battalia in the feild. When is an Army in order? Then when it is ſet in ſuch a poſture as it may beſt attaine to its end; what is that? to defend themſelves and overcome their enemyes: a diſorderly Army is like to be undone, and routed, and to doe noe good, ſo to doe a thing orderly, to pray and to read, and to heare, and all that belong to thoſe when we ſo paſſe them as we may beſt attaine, the end of praying and hearing, and all theſe things, then we doe them orderly: for we cannot tie the ſaints to pray this way, and to preach on that faſhion: but we muſt doe every thing in the beſt order, as may conduce to the end of prayer, and preaching &c.
Secondly, people doe thing;2. When one dutie juſtles out another. diſorderly when they make one thing to juſtle, & put out another, that is diſorder. 1. Cor 14. The Apoſtle bids them doe all things decently and in order. They had before in propheſ…ing ſpoken three or foure at once, ſo they miſſed of the end; the Church was not edified. Secondly, they made the gifts of ſome vaine, they juſtled and put out one another. So when you, in the worſhip of God, or any thing that God hath not determined, doe ſo as that you attaine the end; and when things ſuit, that one is not juſtled out and undervalued by another then it is done orderly. So, this is the ſence, there are many things that are lawfull, but are not expedient. That is many lawfull things, if I doe them at ſuch a time I ſhall doe them diſorderly; As, it is lawfull for you to ſpeake, but if you ſpeake while I am a preaching, it is diſorderly for we ſhall not attaine the end of preaching, you will put me out, and make but a ſquabling, ſo put theſe foure generall rules together, & you underſtand the doctrine; that all things that are lawfull are not expedient.
If I were not deſirous to make an end of this I could prove the doctrine (though it need not much proofe) by ſcripture, and by parallelling it with other things, with naturall things. As in the Civill law, many things are lawfull that are not convenient; it is lawful for me to keep my child barer in apparrell than my ſervant; but it is not convenient. It is lawfull to keep my ſervant, better than my wife, but it is not convenient: It is lawfull for a man to ſleepe all day and to work all night, (I meane by the lawes of England) but it is not convenient. There are abundance of things that are lawfull for the ſaints that are no way expedient for them to doe, But I paſſe that, and haſten to the uſe and application, briefely a word at this time, Uſe To eye what is expedient.and leave the reſt for another time.
From this that hath been ſaid, learne this uſe, which is the Third doctrine but for brevitie I make it the uſe or the application Of all: that this being ſo, that every thing that is lawfull is not expedient; then it is the dutie of Chriſtians to eye, and obſerve, not only (I had almoſt ſaid not ſo much, but certainly not only) to eye what is lawfull, but in all their waies to looke what is, expedient; that is, to ſee that it be orderly, convenient, laudable, lovely, & of good report, elſe, though it be lawfull, meddle not with it. Therefore you ſhall ſee that the Apoſtle in all theſe queſtions from the ſeaventh Chapter to the middle of the eleaventh as you have many queſtions, and in all or moſt of thoſe, the Apoſtle diverts the queſtion. They aske him if it were lawfull to marrie? and being married, if it were lawfull to put away their wives? and if it were lawfull to eat meat offered to Idoles? The Apoſtle doth not punctually anſwer to one of them, whether it were lawfull or no, but ſhewes what was convenient. As if he ſhould have ſaid; in all theſe, and whatſoever elſe, eye what is convenient, and expedient, as much, and ſometimes more than what is lawfull.Reproofe of thoſe that only regard what is lawfull.
Therefore this being ſo, this points out clearly a generall fault among you. That there are many profeſſors among us, this is the rule of their walking, they only eye what is lawfull, and what is unlawfull; they goe about, and trouble every miniſter, and make endleſſe queſtions, Is this lawful and is that? is it lawfull to play at Tables, and at Cards and to weare long haire and naked breaſts? I will not diſpute the lawfullneſſe but I pray thee eye if it be ſeemly, and of good report among the Saints, whether it be convenient, whether it advance any bodies good, eye this. There is a profeſſion among you, and a multitude of profeſſors, this is their religion, they put their wayes under the new Teſtament, in eye, only what is abſolutely lawfull or unlawfull, good or evill, and their queſtions are, is it lawfull to doe this and that Sir? They will goe as neare hell (as one ſaith) as the halter will reach; as farr as they have law, thy will goe to the brink of the pit, as far as it is lawful; though it may be they offend others, and harden others that they will not come into God; and breake the peace betweene them, and their brethren, and yet care not, it is no matter, is it not lawfull? O, wretched unhappie people, that eye only the rule of lawfullnes, and unlawfullnes. What ſhall I ſay to them? I have three words to ſay.
1. It is a ſigne of an hypocrite.Firſt, I ſay to ſuch people, that uſually, it is the ſigne of an hypocrit, (though it be not a certaine ſigne, it is a very ſhrewd one:) it is a ſigne of a hollow heart that was never right to God, that eyes only what is lawfull, to doe it, and unlawfull to avoid it: it is a ſigne of a baſe heart that will do no more than needs muſt. Why? It is a ſigne that there is no love to God, he will doe ſo much as God flatly commands, and avoid that that God forbids, or elſe he knowes he ſhall be damned: but a heart full of love will alway be asking, what is pleaſing, and ſeemly. A drudg or ſervant in the houſe hates her maſter, and had as live be hanged as to ſerve him, if ſhee knew how, but ſhee muſt: but a wife that loves her husband dearely, will ſhee doe every thing that ſhee may? ſhee may goe to bed, and lie til noone if ſhe will: he will not be angrie with her; and though her husband bid her doe nothing, yet ſhee will ſtudie what is lovely, and decent, and comely, & pleaſing, and will not he take it kindly when he comes home? O, there is no love in thee, a thouſand to one but thou haſt an hypocriticall heart: for if there were love to God, thou wouldeſt never ſtand ſo much upon lawfull, and unlawfull, as what is decent, and comely &c. hypocrites will goe as neare hell as they can, that is their deſigne, and the readie way thither is to goe to lawfull things only, and not things expedient.
Well Secondly,2. It is a ſigne of an old Teſtament ſpirrit. if it be not the ſigne of an hypocrit (for I canōt ſay certainly it is) yet it is a ſigne of an old Teſtament ſpirit; divers of you rightly underſtand not that word, it ſounds harſh to you, & if you be ſtrangers I wonder not at it: but if you be thoſe that continually heare me open the old Teſtament; & how our fathers were ſaved by the ſame Chriſt, and by the ſame Covenant that we are, &c. I wonder that you ſhould ſtumble; for as you underſtand the book of God, in reading it, you cōpare one thing with another: ſo you muſt underſtand mens preaching, comparing one Sermon with another. Now when I ſay an old Teſtament ſpirit, I mean not another kind of thing than is the ſpirit of the new Teſtament: an old Teſtament ſpirit is the ſame, but onelyonly it is a low ſpirit, a childiſh ſpirit; the difference is as between a childe in his coates, & a man of riper yeares, it is the ſame man ſtill: but it was a lower ſpirit, meaner principles, and they walked accordingly: ſo that for the generallity for them (unleſſe it were ſome choice ſpirits, that were the Pen-men of the holy Ghoſt;) they were children under tutors: ſo an old Teſtament ſpirit is a low mean ſpirit, that walks as thoſe godly people in their child-hood in the old-Teſtament, that is my meaning; therefore miſtake me not. Now, when I ſay thou art lead by an old Teſtament ſpirit, I mean, thou haſt a heart fitter to live under the law (in the time of Moſes, when they were punies, and babies, and children, under tutors, than for the times of the Goſpel; Such a heart doth every thing as far as it is lawfull: So, many things are lawfull, and he will doe them, or ſo many are unlawfull, and hee will avoid them: For under the Law the Lord told them every thing, what was lawfull and what was not, and he made them little lawes, as we doe to our children for feare of cutting their fingers, or for going over a bridge, &c. But it is not ſo now; remember the rule Phil. 4.8. If there be any thing that is lovely, or of good report, 3. A man may be damned for doing of lawfull things.or hath praiſe, or vertue, doe that.
Thirdly, and laſtly, I ſay this to ſuch (for thy comfort, if thou wilt have it ſo) that thou maieſt looſe thy ſoule forever, and be damned in hell for doing of lawful things: not for doing lawful things, but for doing them in a way, thou maieſt go and ſtrive to avoid ill, and to doe good, and in a way of doing lawful things thou maieſt goe to hell, much more in unlawfull; my meaning is, when men eye only lawfull things, and never look what is convenient, they may goe to hell in doing it. Have you not heard of a Proverb licitis perimus, &c. Saith the heathen, we periſh in lawful things? I have known many profeſſors that have gone ſuch wayes that men might clearely ſay, yonder is an old back-ſliding profeſſor, that goes directly to hell; yet he will ſay, convince me of evil. It may be I cannot in point of lawfulneſs; yet I know he walks not honourably, he brings not glory to God as a Saint of the new Teſtament ſhould, he walks low, and carnally, and meanly, every day more and more. A man may avoid the reproofe of unlawfulnes, and yet goe every day towards hell, it is ordinarie, and he is blinde that ſees it not. It is the caſe of ſome here I feare that the people of God generally conceive they are in a backſliding condition, and one ſaith to ſuch a one I feare you are going from the Lord, and that you have another ſpirit than you had, and another gives him admonition, and he falls upon them all, and ſaith, convince me, and ſo waves all reproofe, and hee may doe ſo, and be damned when he hath done. It follows not that thou art in a happy condition, becauſe thou art able to wave and to winde off reproofe, thou maieſt keep off reproofe, and yet be in a backſliding condition, and going to the devill.
I have heard of a godly Miniſter that hath another expreſſion; a man may be damned, and thrown to hell for doing of juſtice, for ſeeking of his own; As there is a man Mat. 18. though it be but a Parable; his Lord forgives him his debt; and he comes and takes another man by the throat, and caſts him into priſon, hee did him no wrong; Why ſhould he couzen me of my money? But the Lord comes and throws the man into the place of torment, not for doing unlawfull things properly: for he asked but his own; So, many times a rich man that is worth tenthouſand pound he takes a poore creature that is not able to pay any thing, and throws him into Priſon, and then ſaith, he oweth me ſo much; doe I doe him any wrong? have I it not in black and white? ſhall I not ask for my own; thou maieſt doe right, and ſeek thy due, and yet be damned; Is it not lawfull thou wilt ſay? I cannot ſay but it is lawfull: but thou walkeſt not as a Saint, it is not lovely, it is not decent, it is not expedient. I feare there are many ſuch profeſſors; think of this: Therefore now in the new Teſtament, ſeek not what is lawfull only, but what is venerable, and pure, and juſt, and decent, and comely, for a Saint to doe; That is one Uſe.
To conclude, the next Uſe, and the laſt that I ſhall make at this time,The way of the Goſpel a ſtrict way. is this, Learne hence what a ſtrict way the way of the Goſpel is; it is no way of liberty, or looſnes you have bin thinking all this while that I have been making of a way of looſnes or liſcentiouſnes … ſee hence it is a ſtrict way: for though there be very many things lawfull, more than you imagine; yet there are but a few that are expedient; and whereſoever the Goſpel makes the way broader in point of lawfulnes, it fetcheth it out againe in point of expediencie. Take two profeſſors, the one of an old Teſtament ſpirit that lookes only to that which is lawfull, and let him be as ſtrict as hee can for his life in doing that which is lawfull, and avoiding that which is unlawfull or elſe he ſhall be damned. Take another Chriſtian that out of love to Chriſt doth eye that which is expedient as well as that which is lawfull the latter ſhall outſtrip the other a hundred degrees, he ſhall be an Angel in compariſon in ſtrictneſſe. It is no ſuch liſcentious way as you conceive.
But you will ſay, wherein will he be ſtrict, ſhall he doe works of ſupererogation? ſhall he make duties as the papiſts doe? if God have not bound and commanded him, what pleaſure hath God in that he doth?
I anſwere, there are but a few things that God hath commanded in the new Teſtament; but there are ſome things that he hath cōmanded that are abſolutely required in themſelves, but when I ſay he is not bound, I meane, not to the thing ſimplie, to take that way, or to doe that thing: but there is nothing in the world, when it comes to be done, when it comes to action, and is covered with all circumſtances, but it is either expedient or not, and when a thing becomes expedient; and is ſo preſented to a Saint, then though he be not bound to the thing ſimplie, yet he is bound to it when it becomes expedient: According to diſcourſe, men ſay, by the rule of nature, much more by the law of the Goſpel, in two things that are both lawfull, if one be more expedient than the other wee are bound to doe that. Therefore it is no ſupererogation, or following of his fancie, but that that is commanded of God, though he had not determined it ſimplie before, yet when it comes to action he is bound to doe it: for that very thing at another time may be caſt ſo, that he ſins abſolutely if he doth it not. Here is the myſtery, all expedient, decent things, I am not looſe to doe them or not doe them: but of all expedient things that that is beſt at that time, hic et nunc, I am bound to doe it: Therfore it is not a way of looſenes nor of ſupererogation, but we are bound though not in a legall way (to the thing ſimplie in it ſelf) as they were in the old Teſtament.
But where is the priviledge, and ſpaciouſneſs in the wayes of Chriſt that you ſpake of?Liberty of the Goſpel wherein it is. Now you ſay, the Goſpel by this becomes as ſtrict, as they were before; Where is the priviledge?
Wert thou ſo mad all this while, as to think that this liberty, was only a greater liberty for thee to be wicked, and ſinfull, and for thy luſts? I hope thou do'ſt not meane ſo; it is not ſo; liberty to ſin is bondage: but it is a liberty to good, in doing good; not a liberty properly for the eaſe of our perſons, (though that be ſomewhat) for there is many a Saint under the new Teſtament in doing that that is expedient, works as hard as the Levites in ſlaying of the cattell: but hee works not task work, as they did. So the liberty is not that thou maieſt doe leſſe good, or more evil: but the liberty is this, that now God allowes thee to doe good in a more honourable way to thy ſelf, and more advantagious to the honour of God; that is all: As for inſtance, you know an apprentice that is with his maſter, he is bound, he is not a free-man, he doth the buſines of his maſter, and works hard too: now, when the man comes to be a free-man, to be a houſe keeper, and ſet up his trade, this freedom doth not make him doe leſſe than he did before: for the Proverb is, there is but one ſervant in a houſe, that is the maſter, hee hath more charge, and care, but he doth it in a more honourable way as a free-man, and not as a drudg; So the Lord doth with us, he hath broken the little lawes that bound us as children; we muſt ſerve him as much and more than we did before, but in a more honourable way, for our honour, and the advancement of his glory.
As for inſtance, if a man ſend a childe or a foole to market to buy or ſell commodities, you muſt tell him the price of every thing, and charg him that he ſhall not ſell it under, and tell him when he ſhall come home, and who ſhall help him; but ſend a wiſe man thither, and you bind him not with thoſe lawes, but you ſay, thou knoweſt what it coſt, make the beſt of thy market, and come when thou canſt, he hath his freedome, and yet he will doe more than the other: ſo there is advantage for the maſter and honour for the ſervant; and though the ſervant doth as much when he is a free man as he did before; yet we naturally love not to be under childiſh diſcipline: therefore it is a great priviledg that we are freed in the Goſpel, & ſuch a priviledge that it is a ſtep to perfection in heaven. In heaven we ſhall ſerve God as the Angels, and I thinke not that the Angels are tied with little lawes, endles, externall lawes, but it is their nature, and diſpoſition to ſerve God unweariedly world without end: ſo that as we are aſtep to heaven above that that was under the law, ſo that thoſe bonds are broken, and there is a new Covenant in the ſtead of them: ſo when we ſhall goe up with Chriſt, many,Uſe of the Goſpels eaſineſſe. if not all theſe that we have now ſhall be broken, and ſhall be tranſlated into our nature. Therefore what I ſay concerning the eaſines of the way to heaven, I meane not that thou ſhouldeſt make that uſe of it, it is eaſie therefore I may be careleſſe, and do it when I will: but it is eaſie therefore I will take more paines to doe it. As I have ſeene when I was a boy at ſchoole, two children take the ſame leſſon, and both have ſaid it was an eaſie leſſon; it is an eaſie leſſon ſaith the one, I will doe this after dinner, when I have played enough; ſaith the other it is eaſie, therefore I will not be diſcouraged but ſet upon it: they made a contrary uſe of it. So it is an eaſie; and ſweet way to heaven in the new Teſtament that Chriſt hath made, be not ſo wicked to ſay, therefore I will do it time enough: when I am readie to die, it will be time enough, but as the other ſaid, it is eaſie therefore I wil not be diſcouraged by the grace of God: it is a wide doore therefore I wiil goe in preſently, I will not be diſheartned.