Gospel Liberty, Sermon 6
To be ſtrict in point OF EXPEDIENCY.
1 CORINTHIANS 10.23.
All things are lawfull for me, but all things are not expedient, &c.
WEE proceed to another Uſe, that wee ſhould make of this Doctrine; that
Though many things be lawfull to the Saints in the New-Teſtament, yet there are but a few that are expedient.
Two Uſes I named before.
The next is a uſe of Exhortation to you all that feare God; Uſe 3 Exhortation to be ſtrict in point of expediency.this is the thing that I deſire, and exhort you to, that as I would not have you make lawes, and little quirks that God hath not made; doe not ſtraine the Scriptures of the New-Teſtament in making more lawes than Chriſt hath made, do not bind your ſelves, or others more than God hath bound you; yet notwithſtanding I exhort you, that in point of expediency, and conveniency you would endeavour to be ſtrict: keep your ſelves as looſe from the former as God hath left you, and ſtrive as ſtrictly as you can to obſerve the latter: for then you will be excellent Chriſtians moſt of you, if you would doe leſſe out of lawfulneſs, and more out of expediency. Whereas now you cannot goe about any thing to doe it, unleſſe you have an abſolute command; and when you have done that task you never looke farther; beware of that, in every action, though it be lawfull, doe it not, till you can ſet about it decently, and orderly▪ conſider; is it convenient? is it expedient? doth it adorne religion? eye that; let nothing paſſe in your hearts or lives, till you eye the expediency, as well as the lawfulneſſe of it.
You may conceive that it is but a ſmall thing, and a notion; yet I know, and am able (I think) to make it good, that the want of this is one of the chiefeſt miſeries on your ſouls, eſpecially in reſpect of your converſation each to other; therefore to ſet on this duty upon mine own ſoule, and yours, I will propoſe three or foure weightie motives; It will be ſtrange to many of you, and it will be harſh to fleſh and blood: nature will do ſomething if it be bound, but if it be let looſe, if God have not abſolutely bound it, it will doe nothing. Therefore;
Motive 1. It would end controverſies among the Saints.The firſt motive is this, that this I conceive if you apprehend it ſpiritually, it would be the readieſt way in the world to reconcile the Saints, and to end many, if not moſt of thoſe controverſies that are at this day among good people: And this was the chiefeſt end why I took this text in hand; therefore I ſhall ſpeak a little more largely of this: For now the godly goe one againſt another, and all Jure Divino; every one will have an abſolute rule for all the Saints, and every one will make the beſt of their game, and ſo ſcrew and wreſt the Scriptures; and I think, all the people that ſtrive in theſe dayes are guilty of this.
How ſhall we doe to have peace among the Saints?
Let us agree upon cleare undoubted rules (that are not many) about the worſhip of God, about doctrine, The way to peace.& diſcipline, that we may be able to ſtop the mouthes of men by Scripture: let us agree, (as eaſily we might if this truth were written in our hearts) for generall rules that are plaine and abſolute: that I cannot only prove that it was done by the Saints of old, and commanded: but ſo done and commanded, as that it is an abſolute rule for all Saints in all ages. And what ſhall wee doe for the reſt? Doe as it is decent, and expedient, and as it may edifie &c. And all the ſtrife would be over; if wee did agree on that, and walk ſo far together, wee ſhould eaſily judge after, what were expedient, and fit to be done.
As for inſtance in two caſes; There is now among good people a great deale of ſtrife about baptiſme, Baptiſme.as for divers things, ſo for the point of dipping (though in ſome places in England, they dipp altogether;) How ſhall we end the controverſie with thoſe godly people? (as many of them are) Look upon the Scriptures, and there you ſhall finde, that foreign, to baptize, it is an Ordinance of God, and the uſe of water, in way of waſhing for a ſpirituall end, to reſemble ſome ſpirituall thing: It is an Ordinance of God, but whether dipping or ſprinkling, that we muſt bring the partie to a River, or draw the River to him, or uſe water at home, whether hee muſt be in head, and foot, or be under the water, or the water under him; it is not proved that God hath laid down an abſolute rule for it. Now, what ſhall we doe? conclude on the abſolute rule, that God hath laid downe in Scripture, and judge of the reſt according to expediency; Take the maine rule, which is this, Baptiſme is an Ordinance of God, that is, the uſing of water upon believers for a ſpirituall end; then comes in the caſe of expediency, then let us judge whether ſprinkling, or dipping, be more expedient, and then there would be no ſtrife: For there is ſcarce a man in this place, that if he were perſwaded that dipping were not an abſolute rule; but it were to be judged according to expediency, he would rather have in a modeſt way the uſe of water, than to have men and women, and weak people (it may be) in the winter time over head and eares into the River; hee would rather make uſe of water in a more civill, and ſafe, and leſſe dangerous way. I give you but an inſtance.
And ſo for that other great controverſie that is amongſt godly people; that is, (as you call them) Independents, and Presbyterians, there is a great controverſie amongſt theſe godly people.
I know alſo by the way that there are a companie of people that would arrogate the name of Presbyterie though improperly,Falſe Presbytery. the name doth not beſeeme them, that is, thoſe that have been the Biſhops creatures, and are all for fire and fagot, there are ſome ſuch among us & they would arrogate the name of Presbytery, I would not have them doe it, it doth not befit them. But it is a deviſe of the devill to put nicknames, upon people and upon things in all ages. Nay, I will tell you a greater myſtery, one of the cheifeſt things I mourne for in England: The Devil puts contrary names upon men &c. thingswhat is that? the devill doth not only put ſoule names on things, but he calls things not only by different, but by contrarie names; he calls one thing by the name of another, as to call a knife a ſpoone, and a ſpoone a knife, ſo he takes good names, and puts them upon foule things, and puts foule names upon good things; ſo he jumbles things, and drives all among the common people, ſo it may be there are ſome that would take the name of presbytery; ſo, that if we looke upon the nature of the thing, as godly men, and as the word of god deſcribes it, it is farr from it. But concerning theſe I have nothing to ſay, only I ſeeke peace with all: but I ſhall hope to reconcile the Saints, and theſe people, when the ſeed of the ſerpent, and the ſeed of the woman are reconciled.
But the true presbyterie, True Presbytery.that take the name conſcienſciouſly, and rationally, they are godly people, and I ſhall ſpeak a word tending to peace betweene them, and the godly that are called Independents. How ſhall I doe that from this doctrine? The true Presbyterie (not as I conceit or according to mens fancie, but according to their writing, and books, and profeſſion of godly learned men) I find not that in any thing almoſt they diſſent from that that you call independency, till you come to one thing; for they agree that the Church muſt be a companie of Saints, and that there is power in Chruch-Ordinances as long as they doe it well: but here is all the difference, that godly, rationall, conſciencious men lay down,Difference between Presbytery and Independency. betweene Presbyterie and Independents, that the one, the Presbyterians they ſay that when any Church doth amiſſe, and cannot agree, and doe things orderly, they would appeale to godly Miniſters, and they ſhould judge the buſines, and determine among them. No ſay the Independents, we will only goe to them for councell and adviſe, but they ſhall have no power to determine the buſines. This is the difference between the conſciencious Independents and Presbyterians: for others that perſecute with fire and fagot, I account them not the Presbyterie.
What ſhall we doe in this caſe?
I tell you, it is fit, as I conceive, that we ſhould all walk together by the ſame rule as far as we have warrant;To walke all by the ſame rule as far as wee have warrant. we agree in all the maine things, let us walk ſo till we come to that one that they differ in, and a hundred to one if ever we come to it; the ſtrife among Gods people of Presbytery and Independencie, would ceaſe (take away thoſe that ſtrive to make bate) It is as if you and I ſhould ſtrive who ſhould goe into the gates of Venice firſt, and a hundred to one if any of us come there. Let us goe along in the ſubſtantiall things wherein we agree. And what ſhall we doe then? I tell you as, for the matter of appeale, the Presbytery, truly called as they cannot fully prove, that there is an abſolute rule that they ſhould doe ſo; ſo, the other cannot prove that they may not. What is to be done then? This, that when all things come to that that they cannot agree in a Church, it may be expedient, and convenient, that we appeale to others to end our buſines; if this were done, downe would goe the difference between Presbytery, and Independents. This is the way to peace, and union, and agreement among the Saints.
But you will ſay, Sir, this is the way to confuſion: for there being but a few things lawfull, and abundance of things that are not expedient, now who ſhall judge what is expedient, and what is not? ſhall every particular man determine of his owne head? then there will be a confuſion worſe than ever: for ſo many men, ſo many minds, therefore ſurely this is not the way to peace.
To anſwer that (to take in ſome obiections as I paſſe) to cleare the truth, I muſt tell you foure or five things.
The firſt is,1. Take heed of vaine feares in Gods wayes. that if this be the way of God (which I hope I have proved to you) then take heed of your wiſedome that runns, and ſees inconveniences in Gods wayes. Feare it not, if it be Gods way God can perſerve it, and bleſſe it; feare not inconveniences in your vaine thoughts, leave the event to the Lord. As you know that unhappie man Uzzah, when he ſaw the Arke ſhake, he muſt goe and hold it. When you are ſure that this is the will of God, ſet not your wits on work as people doe, they reaſon from intricacies, and abſurdities, and this and that that may follow: It is good to be ſober, and not to be curious when we ſee clearly that this is the will of God, leave it to the Lord to direct them, and guide them, and bleſſe them as he pleaſeth. That is one anſwer.
2. Chriſt hath done the maine already concerning worſhip.Secondly you ſay, it will be all confuſion, who ſhall judge, ſhall every particular man? This is the ſecond anſwer, It is very probable, if every man ſhall goe and ſet up what government he will, and worſhip God as he pleaſeth; if all the worſhip of God were to be determined, according to every mans humour, or every nation, and cuſtome, and faſhion, then it would breed confuſion, but Chriſt hath done that for the maine; the ſubſtance is done, and the matter, nay the manner and forme in a great meaſure; nay, it may be ſome circumſtances. But if all were to be done againe, that we were to ſhape, a Religion, and cuſtomes and lawes wholly, and as a Godly Ancient ſaith, if we were to frame the houſe to the curtaine, and not the curtaine to the houſe, If we were to frame Religion to every countrie where we come, this would breed confuſion: But Chriſt hath done the maine, only there are ſomethings that fall out in Worſhip, and Doctrine, and Diſcipline, that muſt be mannaged by the rules of expediency, that I gave you before.
I anſwer,3. To ſtudy ſpirituall things. it is probable, that in caſe wee ſhould goe on thus, according to the rules, agreeing in the cleare generall rules, and goe accordingly in particulars, as is expedient; yet it is to be doubted that according to the ſpirit we have now, and our temper, wee ſhall goe to greater confuſion; and ſo wee ſhall as long as wee have carnall ſleight ſpirits, (as generally Chriſtians have) they will lead us to confuſion.
What ſhall wee doe then?
Every one ſet his ſoule about the ſtudie of ſpirituall things,The more carnal the more buſie about outward things. endeavour to ſee the beautie, and excellency of them, and to feed more upon them, & that will avoide that ſtir, and contention, 1 Cor. 3. Are yee not carnal? Why ſo? one ſaid, I am for Paul, another, I am for Peter; I am for Presbytery, and I am for Jndependency, are yee not carnall; as if he had ſaid, I warrant you ſpirituall things grow not in your ſoules. I never ſaw a ſpirituall excellent Chriſtian following curioſities about externall things. I will tell you a myſtery from your experience: you obſerve ſometimes your ſoules are in better temper than at others; ſometimes you ſee the things of the Kingdome of God, the riches of Chriſt, and the opperations of the Holy Ghoſt more clearly; and you ſhall finde that according as your ſoules are ſcrewed up in the ſweetneſs, and contemplation of ſpirituall things, ſo you are leſſe and leſſe diſpoſed to make chrotchets, & knots in outward things: therefore the way is, labour to be ſpirituall. If wee were full of faith, and peace, and joy, in believing, and full of the Holy Ghoſt, there would be no confuſion about theſe things.
Eſpecially, get love in your ſoules,4. To get love. for that is the reaſon wee are in a loveleſſe condition, therefore wee run to confuſion; and ſo we ſhall (goe which way we will) unleſſe wee get love in our ſoules; John hath a cleare place for it, 1. Jo. 2.9. He that ſaith he is in the light, and hates his brother, he is in darknes untill now; he that loves his brother abides in the light, and there is no occaſion of ſtumbling in him. A man that loves his brother, and is full of love, there is no occaſion of ſtumbling in him. Mark thoſe people, take a man that is full of love, he hath not crotchets and fancies to make bate, and ſtrife between men, there is no occaſion of ſtumbling in him: But hee that hates his brother is in darkneſſe, he walks in darkneſſe, and knows not whether he goes, becauſe the darkneſſe hath blinded his eyes. When people hate their brethren, and doe not love them as they ſhould, they are in darkneſſe, and goe they know not whether, and ſo love growes leſſe and leſſe, and darknes more and more among us, and we are groping daily, and going to confuſion; Therefore the Saints and the Miniſters ſhould joyne to get ſpirituall things, eſpecially love; and then there would be no ſuch confuſion, In 1 Cor. 13. Love doth nothing unſeemly: the word is dirived from the Latine word (indecore) Love doth nothing amiſſe, but doth every thing ſeemly; if we were full of love we ſhould be able to anſwer a hundred queſtions that now wee are not able to doe. But we want love to our brethren, and therefore we are in darknes, and every one gropes, and goes he knowes not where.
Let me give you another anſwer, you ſay, this is the way to confuſion; and who ſhall judge of this? muſt every particular man?
Miſtake me not wilfully; I doe not ſay that every man is to determine all indifferent things,Things are to be determined. all things that are undetermined by the Lord: But I ſay, that Magiſtrates are, and Churches, and Maſters, of Familyes, and private perſons, they are all to determine theſe things reſpectively.
As thus, the Magiſtrate is to determine thoſe things in particular perſons, or Churches that reſpect the Kingdome, that have relation to the State, and Nation. Churches are to determine things that belong to them; Maſters of Familyes the things that belong to them, and particular perſons thoſe that belong to them.
As for inſtance,1. By Magiſtrates. concerning Magiſtrates (I ſpeak not at all, what his power is in lawfull things that God hath commanded,) but in things undetermined by the word of God, thoſe things that relate really and truely to his State, and Nation he hath power to determine. As for inſtance,For the time of meeting to worſhip. ſuppoſe in this City the Saints did uſe to meet at twelue or one of the clock in the night generally, as wee doe in the day; and ſuppoſe that thereupon there were divers inſurrections in the City, that did procure a great deale of trouble, and danger to the City; ſuppoſe that this were reall; (for people muſt not talk, O, this will deſtroy the Kingdome, and the Parliament, when there is no ſuch thing) for ought I know the Magiſtrate may come and determine the caſe, and make them meet at twelue of the clock in the day, and not in the night, if it be prejudiciall to his Kingdome; For, take this generall rule, the way of the Goſpel in it ſelfe is not really prejudiciall to Magiſtracy.
Or thus, ſuppoſe in this countrie, or in a colder that people did goe and baptize in Rivers; Manner of baptizing.(whereas this is not an abſolute command: but only the uſing of water, lay down that) & by that means divers ſubjects die, and loſe their lives, ſuppoſe this were reall; herein for ought I know the Magiſtrate may determine a courſe, and take another way, becauſe herein is prejudice to his ſubjects.
Or in a plainer caſe, ſuppoſe in this City there be abundance of godly people,Places of meeting. and there are divers Miniſters to preach, and the Magiſtrate is ready to ſet it up; the queſtion is where wee ſhall finde places fit to diſtribute thoſe people, every one to heare the Word: Chriſt Jeſus hath not commanded this houſe, or yonder, or any houſe more than another: but now there are houſes fitly ſeated, and large about the City; the Miniſters, and Magiſtrates knowing the indifferencie of them, for ought I know the Magiſtrate may determine thoſe places for the hearing of the Word, and other exerciſes.
The reaſon is this, becauſe in ſuch multitudes as are in the City, if they ſhould meet confuſedly, in this, and that, and the other houſe, there might be abundance of ſedition, and tumults under that pretence, that no Magiſtrate were able to rule the City.
I ſpeak it not, that you may perſecute godly people, or that it is altogether unlawfull for the Saints to meet in another place: but he may doe it in relation to his Kingdome, and State; as thus, leſt there be diſturbance in my City, you ſhall meet reſpectively in ſuch places, and ſo he may diſtribute them; ſuch kind of circumſtances they may determine.
So the Church: 2. By the Church.thoſe things that are among them that relate to the Church they may determine. So Maſters in Familyes may determine things there, as for inſtance, whether he will repeate the Sermon, or read a Chapter at night, or in the morning; (God hath not determined the one,3. Maſters of Familyes or the other) or whether he will expound a Chapter in the morning, or in the evening, if hee have not time for both. And ſo actions that concerne a mans owne perſon, that relate not to the Church, or the Family, or State; 4. Particular perſonsthe Saints by the Spirit of God may determine things perſonally to themſelves: you underſtand that.
Cautions for Magiſtrates and Churches in determining.But to cleare this a little, I ſay, that Magiſtrates may determine theſe circumſtances; There are theſe ſix cautions for Churches, and Magiſtrates in determining of things that God hath not determined; which they ſhould doe well to obſerve.
As firſt, they may determine in neceſſary indefferent things: As thus, for inſtance,1. It muſt be in neceſſary indifferent things. there was a great ſtrife among us before about wearing of the Surplice, about wearing of white, or blacke, here the Magiſtrate nor the Church cannot determine, becauſe it is not a neceſſary indifferent thing; for there are collours enow beſides between them: But if it were this, whether I ſhould goe naked, or cloathed; if it relate to the Kingdome the Magiſtrate may doe it, if to the Church the Miniſters may determine it.
That is the reaſon that we blame the Biſhops, they ſay, they are indifferent things, the Surplice is indifferent, if it were a neceſſary indifferent thing they might urge it, but there is no neceſsity of it; Therefore men muſt obſerve that rule, or elſe they will run endleſſely, and under the name of indifferent doe any thing.
2. It muſt relate to the Kingdome.Secondly, obſerve this Caveat; ſee that it relate to the Kingdom; for, for ought I know, a Magiſtrate is not a ſpirituall Officer, as a Magiſtrate: but a thing made by the wiſdome and providence of God, to rule over the outward things of the world: So are Emperours, and Kings &c. And for a Magiſtrate to intrude into the Church, that he will determine all buſines, what they ſhall doe, and what they ſhall pray, I think this is not right: But if there be any thing that relates to his Kingdome, and Nation, therein he muſt look, and hee may determine over a Saint, and over a Church.
3. the Srs. muſt be dealt with as rationall men.Then thirdly, whether it be Magiſtrates, or Churches that goe about to determine ſuch things, they muſt deale with the Saints as rationall men, and not make their will a law, and tell them, this we will have done and give no reaſon, or rule; No, the Saints muſt be dealt with as men: therefore they muſt give them ſome rules, and reaſons for what they doe; They doe not by meere power determine of things ſo properly, as being many, and wiſer, they are put to informe the people what is right. Therefore that Lordlineſſe, and Tiranny, and domineering over the faith of the Saints is not fit.
4. Take heed of making lawes for the futureThen fourthly, Churches, and Saints, and Magiſtrates in determining of indifferent things muſt be warie of making lawes for hereafter; for there are few things that are expedient, but may ſometime or other be lawfull; therefore, what is expedient now to doe, beware how you make it a ſtanding law to binde men to it. Nay, in Civill things, there is no law of the Land in an extraordinary caſe: but if they make it an ordinarie rule, a ſtanding law it will be inconvenient. So, in ſpirituall things, about ſix ſcore yeares agoe, in the reformation, it was a great thing to come out ſo far as they did: but the Surplice, and the Croſſe, and kneeling, at the Sacrament ſtayed ſtill; and the States men did well, it was good that they did ſo much; becauſe they then could not have them all off, meaning in the next age when things were ſetled to remoove them: but they made a law, and it was a point of good policie; yet when that law was made, there aroſe another King that knew not Joſeph; another Generation came, and made the Surplice, and the Croſſe, the ruine of good people, to drive them to New-England, and to impriſon them. Therefore it is good to be wary in making of ſtanding lawes.
5. To beware how they impoſe things on the conſciences of the SaintsFiftly, Magiſtrates, & Churches muſt be warie how they impoſe theſe things upon the conſciences of men as neceſſarie things, they may decide them to be expedient, and ſo perſwade them to obey: but if they come to impoſe them as neceſſary; as that the Surplice ſignifies innocency, and the Croſſe mortification; when they impoſe them Jure Divino it is not right.
6. Not to uſe rigour in determining.Laſtly, beware of ſeverity, and rigour in determining thoſe things that God hath not determined; for in thoſe things a poore Saint, though they determine them, yet if he have no meaſure of light he cannot in conſcience do it, but he is condemned by his conſcience. And if he uſe all his light, and reverence the Magiſtrate, and uſe all the Ordinances of God, yet in ſome caſes God gives him not light to doe it: Now to goe with fire, and fagot, with baniſhment, and impriſonment, as they did under Epiſcopacie, there was more rigour uſed for not wearing the Surplice, than if a Miniſter had been drunk twenty times in a yeare; they impoſed theſe things with ſeverity; yet come to them, and ask what good was in them? the Biſhops would ſay, they were but indifferent things, and yet they would puniſh the want of them more than the breach of the Commandments of God: therefore beware of that. So to that objection, that this would breed confuſion if every man ſhould determine them, you have foure anſwers.
I wil add one more, and I ſhall go no farther at this time; and that is, if you will avoid confuſion herein, and follow this truth. You know I have ſhewed you certaine rules by which you ſhould goe to avoide confuſion, and they are as Land marks, or as booyes in the water to guide you. As for inſtance, here is a thing that God hath not determined, then caſt about; Is it decent, is it convenient, is it expedient, doth it doe others or my ſelf good? Or will it trouble my conſcience, and make Religion evill ſpoken of? Caſt about by theſe rules, and every one that hath tryed them ſhall walk ſafely without danger: Therefore make uſe of thoſe rules.
But it may be, you will ſay, thoſe rules will not reach every caſe, therefore I ſhall be at a ſtand.
Therefore to them I will add three or foure more, and ſo conclude at this time. You have had foure already; Expediency that is one meaſure, then decency, and conveniency, then commendableneſs, or laudableneſs, laſtly, Orderlineſſe.
5. Rule. Examples of the old Saints.And if thoſe rules will not fit, look on the examples of the old Saints in the book of God; and putting the caſe alike, (or elſe it is a dangerous rule, you are not in all things to follow the example of Chriſt himſelf, hee did many things that are not for your example, though wee may not make an abſolute rule of every example, yet they may be good patterns when the caſe is alike) if we cannot judge whether this be expedient, doe as the Saints of old did. As for inſtance, Paul in Act. 20. when he was taking his leave of his friends he bowed his knees, and prayed on the place, and called on the Lord as they parted; I think not that this is an abſolute rule, that the Saints in all places are tyed to; that they ſin without they pray when they part: but if you have time, and other circumſtances, then it is commendable, and ſafe to follow his example. So to gather money for the maintenance of the poore of the Church, it is a neceſſary dutie that God requires: but when to doe it, or how, put the caſe the ſame, according as you have opportunitie you ſhould do well to doe it on the Firſt-day of the week: but it is not an abſolute rule. So, if a ſtranger that is a Chriſtian come to travell through the country Paul bids, bring them on their way: I think not that a man abſolutely ſins if he doe not bring a ſtranger on his way: but put the caſe alike, and it is ſafe, and commendable to follow the Saints, and ſo in a hundred things. And this will help you out when you have no other light.
6. To look to the cuſtome of the Saints and Churches.Secondly, let me add to this a ſtrange rule (you will think it ſo, if I cannot make it out) that is this, you muſt take notice of the cuſtomes of the Saints, and of the Churches of God: If you cannot finde by example and judge what is convenient, and expedient, and honourable, in the old Saints; goe to the cuſtome of the Churches, and the Saints that now are, look what is the practiſe of the generation of the Saints; and when there is no other light, that will help you.
Cuſtome, in civill things, it is the ſtrongeſt law of England, and in morrall things it is ſtrong; God ſaith a blackmore may be waſhed white, ſooner than they that are accuſtomed to doe evill will leave it: But in this, in ſpirituall things,Cuſtome the weakeſt rule in ſpirituall things. cuſtome is the weakeſt rule, the cuſtomes of the Churches, and of the Saints is the dimmeſt light: yet in many caſes we leave you to the cuſtomes of the Churches, when there is no other light to go forward with; and a Saint, he may guide, and ſteere his courſe well by it. Therefore you ſhall ſee in Pſal. 73. David reaſons the caſe, why am I whipped every morning? I have waſhed my hands in vaine, and it is in vaine to be a Saint. He corrects himſelf, if I ſhould ſay ſo, beſides my own fooliſhneſſe, I ſhould condemne the Generation of the Saints, God deales ſo with them. So I remember a word between a Miniſter and a Gentleman, the Miniſter diſputing with the Gentleman,Of being covered, or uncovered in hearing. whether he might put on his Hat in the Sermon time; the Miniſter holding ſtrongly that he ought not, the other holding that he might, ſo when the Gentleman could not anſwer the Miniſter, ſaith he, Sir I will not diſpute with you: but I am very loath to doe that, by doing whereof I muſt of neceſſitie condemne the Generation of the faithfull, I will not ſtand againſt your arguments: but I will not ſay, it is a ſin for a man to put on his Hat, becauſe I ſhould condemne the Generation of Saints, and godly people in England. Though we ſee no command, nor know nothing offenſive, yet let us beware how we doe that by our owne practiſe, that will condemne the Saints. So in this caſe, the ſaying holds, that when a man is at Rome, let him doe as they doe at Rome, that is, in things that are not determined, when we have no other light, let us goe according to the cuſtome of the Churches. In ſome Churches they uſe not to put on their Hats, but to be bare in hearing the Word; while I am there I will even doe ſo; when I come there I will not put it on. God hath not determined it, and there it is the cuſtome of the Saints, here to be ſingular is naught. The Saints ſhould be ſingular from wicked people, and from good people in evill things, but in things that God hath not determined, we ſhould not be ſingular from them.
As to inſtance, in one caſe, in ſinging of Pſalmes among us, that troubles many of you.Of ſinging Pſalmes. We know that God hath commanded us to ſing Pſalmes, and Hymns, and ſpirituall Songs; we all agree in that, that is plain in the Word: But he ſhewes not there whether they ought to be ſongs of our owne compoſing, or the Pſalmes of David; or in what tune wee ſhould ſing, in this, or that tune; or whether we ſhould ſing one, or two, or three, or more, this is not determined. Moreover I know not which is more expedient, that twenty, or forty ſing, or one alone. What ſhall I doe in this caſe? Look on the cuſtome of the Churches of God, that hath been practiſed by the Saints for time out of minde, and when God hath not determined it, and they have done ſo, therefore I will goe along with them, if it have been a generall cuſtome in the Church wee ought not raſhly to reject it. I tell you for my owne part, when I obſerve any cuſtome in any Church, any thing that is laudable, and comely, that God hath not determined, there is a kind of honour, and reverence that ſtriks my heart, though God doe not command it, or forbid it, yet being the cuſtome among the Saints, it works a reverence in my heart; therefore he rein make uſe of this when all other lights are out.
Neither doe I ſay this alone; doth not the Scripture ſay the ſame?Of long haire. 1 Cor. 11. there was a great diſpute concerning long haire, and ſhort haire; whether women ſhould cut their haire, & men ſhould weare long haire, ſee how the Apoſtle reſolves the caſe verſe 14. Doth not even nature it ſelf teach you, that if a man have long haire it is a ſhame unto him. Why, how doth nature teach it? The word generally is taken for nature: but divers godly wiſe men conceive that by nature is meant the cuſtome of the countrie that they lived in; doth not nature teach you? that is, is it not contrary to the generall cuſtome of the countrie, (much more of the Saints) for a man to weare his haire …e a woman: But if a woman have long haire it is a glory; for it is given her for a covering. But if any man ſeem to be contentious, we have no ſuch cuſtome, neither the Churches of God. VVhether you relate this cuſtome to the beginning of the ver. If any be contetious we have no ſuch cuſtome; we do not ſtrive and contend, or if you relate it to the other, if any man ſtrive about long haire; we & the Churches of God doe not walk ſo, they doe not weare long haire: but which way ſoever you take it; therefore men ſhould weare ſhort haire to avoide contention.Of preaching.
So in Acts 16. when Paul and the women met together by the waterſide, verſe. 13 it is ſaid they came to a Rivers ſide, where prayer was wont to be MADE; and there they ſate down, and preached, and prayed: he doth not ſay it was ſupperſtition to come on a green place by a River: but it was a cuſtome, and Paul goes thither, and teacheth them, and opens the Word to them. So that in thoſe things that are not determined, cuſtome is a great help to men in many things.
Thirdly, I add a third rule, and that is, right reaſon, Right reaſon.naturall reaſon, or right reaſon. Think not evil of theſe that I name cuſtome, and reaſon; Reaſon of three ſorts.becauſe they are taken in a bad ſenſe ſometimes. But to underſtand this, there is three ſorts of reaſon uſuall in Scripture.
Spirituall reaſon Rom. 12. the Apoſtle bids us give our bodies, and ſoules to the Lord, a reaſonable ſacrifice; 1. ſpirituall.that is, in a ſpirituall way of argumentation, it is fit that I ſhould give my ſelfe to Chriſt; that I mean not here.
There is corrupt, carnall reaſon, 2. corruptthis leads us out of the way, this is never good.
Thirdly, there is common reaſon, 3. common naturall reaſon.right naturall reaſon in us, which many of the duties of the New-Teſtament are grounded on. If you ſay; what is that? It is a light in the ſoule, that is a Relique of that light that was in Adam. VVhen God made Adam, Right reaſon what.and all other creatures, he made all good, there were good things, and every thing in a good order; and he made Adam like himſelfe, God looked, and he ſaw everything that it was good: God put a light in him to judge of the Sun, Moone, and Stares; Adam had this light in a ſort, to judge of Heaven, and Earth, and hee ſaw that all was good. When Adam fell, he loſt a great deale of this light, and there came darkneſs, and confuſion; Yet the light is not growne ſo dimme, as the other faculties are grown looſe: for all carnall men (excepting none) they have light to judge beyond their power to practiſe, that is the reaſon the Heathen ſaid, I ſee good, and better things, but doe the worſt. So the carnalleſt man in the world hath ſome light to judge good, and evil, more than he hath ſtrength to doe; whence is this? It is a ſtamp of that light, that in Adam was compleat at the firſt. Now this right reaſon, it often helps the Saints when they have no other light; As in 2 Cor. 14.23. The Apoſtle reproves them for ſpeaking with ſtrange tongues in the Church, that the people underſtood not; what argument doth he uſe? ſaith he if an Ideot come in, and heare you babble together, will hee not ſay you are mad? that is, take a man that hath the leaſt ſpark of reaſon, of naturall light, and when hee ſees that you goe out of the order of the creation, hee will think you are beſide your ſelves. Take a ſimple man bring him to Smithfeild, & let him ſee a goodly horſe, and though he never read in bookes to know the properties of a horſe, nor to heare him deſcribed, yet hee can ſay, this is a hanſome horſe; whence is this? hee hath the ſame ſparke of light, that was compleat in Adam. Take a woman that hath a painted face, and naked breaſts, and take another that goes handſomly, and attires her ſelf modeſtly, and put it to an Ideot, and let him judge which is the hanſomeſt, by the ſpark of right reaſon in him. Therefore in 1 Cor. 11. ſaith the Apſtole, if the woman be not covered, let her be ſhorne. Is it COMELY, judge yee? that is, in the eye of reaſon; we know by the light that we have from Adam, that it is an unſeemly thing. And ſo in many other caſes: but I can not ſtand upon them; this will help you out when nothing elſe will.
But to conclude all, you have had expediency, and decency, and commendablneſſe, and orderlineſſe, and now the example of the Saints, the cuſtome of the Churches, and right reaſon, The law of nature.and now laſtly, the Law of nature, obſerve that; The Law of nature what is that? There is in our nature that law that God once wrote in our hearts, and ſome reliques of that old edition; And that which we have by grace, is but a new edition, and many times in a new Print the old coppy doth help: ſo, many times we read the will of God by the old coppy; by the law of nature. This is the ground, there is no inſtitution, or command, unleſſe it be extraordinary, that is contrary to the naturall command of God written in the heart; I ſay unleſſe it be extraordinary: Gods ordinary commands agree with the law of nature.as for Abraham to offer Iſaac. Therefore if I finde any thing that I ſuppoſe to be an inſtitution, that is contrarie to the law of nature, I may conclude that it is not the will of God. As for inſtance, in two lawes of nature.
1. Every man by the law of nature to love himſelf.Firſt, it is the law of nature, every man is to love himſelf, though not more than Chriſt, or more than his neighbour, yet it is a good law that God hath made that he ſhall love his neighbour as himſelfe: therefore it is the law of nature, for a man to love himſelf. And modeſty alſo is a law of nature; Therefore Sem, 2. Modeſty a law of nature.and Japhet when their father was naked, out of modeſty as well as honour, they went backward and covered him. Now, if there come a caſe that God hath not abſolutely determined, (as hee hath not determined any thing point blank againſt the law of nature; for it is but another edition in a larger character) if it be a caſe that we know not how to doe; judge by this law. As ſuppoſe in baptiſme; that we conclude it to be an Ordinance of God, to uſe water to a holy end: But how wee ſhall baptize, whether by ſprinkling, or going into a River (becauſe it is probable ſome of them did) if we have no other light goe to the law of nature; for either men, and women muſt goe in naked, or clothed, if they goe naked, it is point blank againſt the law of modeſty, and ſo againſt the law of nature: and if they goe in clothed if no houſe be neere, we know by experience, and reaſon that it is enough to murder many a man, ſo he ſhall deſtroy himſelf, therefore I conclude that God will not have me goe that way.
But if it be the will of God, notwithſtanding the inconveniency, we ſhould doe it.
I reaſon thus againſt you, we know by reaſon, and experience that this may deſtroy a mans life, & it is immodeſt; therefore I conclude it is not the will of God, it is not ſure, and ſafe to walk by it. Put theſe rules together, and you ſee in all caſes that God hath not determined, you have a ſure light to goe by. There are other motives, but I muſt leave them till the next time.