Isaac and of Jacob onely we trust in him not by Moses nor according to the law but by Christ and according to the gospel for the law which was given in Horeb is now antiquated for it was given onely to you Jews but the law which we serve God by is a law given to all nations of the world and is to abide to the worlds end for Christ is given unto us as the law and as an everlasting law his Testament as a faithfull Testament to remain for ever after which no law no commandment is to be expected or may be received Thus far Justin Martyr to the Jew because thus far the Apostle had stated the question to the Martyr and indeed to all Christians in the epistle to the Hebrews the sum whereof is briefly this that Jesus Christ the eternal Son of God coequal and coessential with the Father and the holy Ghost is perfect God and perfect man in the unity of the same person and is that onely eternal King Priest and Prophet which God in the fulness of time gave unto his Church to govern instruct and sanctifie it for ever and this he proves by the promises before the law by the types and figures under the law and by the general consent of all the prophets And therefore in this same Christ the Christian Church hath already a perfect knowledge of God in this world and shall have a perfect enjoyment of him in the world to come and therefore may expect no other Doctrine either for sanctification here or for salvation hereafter Now in that the old Testament is alledged to prove and confirm the New it is evident that the substance of Religion is one and the same in both Testaments unless we will suppose the Spirit of God to have made use of unfit and unproper proofs a thing not agreeable with the spirit of a prudent man who gains his knowledge by succession of time and much less agreeable with the Spirit of the omniscient and onely wise God who seeth all things at once in the looking-glass of eternity and if the Spirit of God confirm the new Testament by the old and hath left both the old and the new Testament to confirm us then it is evident that no Christian can seek to weaken or diminish the authority of either Testament but he must be an enemy to his own confirmation in the Christian faith Wherefore among all the contestations contentions that have been in the Church of Christ that controversie doth least become Christians and doth most shake the foundation of Christianity which doth seek to undervalue the authority of the word of Christ for if there be no infallible certainty in the word of Chrst it is impossible there should be any infallible certainty in the Christian Religion therefore they are the greatest enemies to the certainty of the Christian Religion who seek to add to the Church by detracting from the Scripture for if the Scripture hath not a most undoubted authority the Church can have none at all for sure we are the Scripture was delivered to the Church without any faults or corruptions and therefore we are bound not onely in common charity but also in common prudence and justice to beleeve that the Church hath so kept it because all the faults of the Text are to be layed upon the Church to whose care and trust God did commit the keeping of the text for God requireth two things of his Church first to be a faithfull keeper then to be a faithfull interpreter of his word and if we will needs say she hath not been faithfull in the keeping how can we choose but say she may be as unfaithfull in the interpreting of the word of God So that they are the greatest schismaticks that ever were who under pretence of extolling the authoritie of the Church do question nay debase the authoritie of the Scriptures for these men have begun an everlasting schisme which must needs last as long in the Church as there shall be any Christians so well perswaded of Gods truth as to think it was worth the registring and of the books wherein it was registred as to think them worth the keeping And Cassander himself seems to be of this opinion in his consultation of Religion in the chapter of the Church I cannot deny but the chiefest cause of this calamitie and distraction of the Church is to be ascribed to them who being puffed up with an empty kinde of pride of ecclesiastical power did contemn and repel those who rightly and modestly admonished them wherefore I think there is no firm peace to be hoped for unless they begin the reconciliation who began the distraction that is unless they who are set over the ecclesiastical government do remit somewhat of their excessive rigour and do yield somewhat to the peace of the Church and hearkening to the instruction and advice of many pious men do correct some manifest abuses according to the rule of Gods word and of the ancient Church from whence they have lately swerved I will set down the words in Latine for their sakes who do understand the Authour as well as I have the sense of them in English for their sakes who do desire to understand their Religion Non negarim praecipuam causam hujus calamitatis distractionis Ecclesiae illis assignandam qui inani quodam fastu ecclesiasticae potestatis inflati rectè modestè admonentes superbè fastidiosè contempserunt ac repulerunt Quare nullam firmam pacem sperandam puto nisi ab iis initium fiat qui distractionis causam dederunt hoc est nisi ii qui ecclesiasticae gubernationi praesunt de nimio illo rigore aliquid remittant Ecclesiae paci aliquid concedant multorum piorum votis monitis obsequentes manifestos abusus ad regulam divinarum literarum veteris Ecclesiae à quâ deflexerunt corrigant Cassander in consult de Rel. ad Ferdin 1. Max. 2. Imp. cap. de Ecclesiâ His judgment is plainly this that the Scripture is to rule and govern the Church and that to advance the authority of the Church against the authority of the Scripture much more above it is to give the occasion of a calamitous if not of a remediless schisme and distraction a distraction not possibly to be remedied till this irreligious tenent which is the cause of it be renounced and it is high time though the tenent it self be yet scarce one hundred years old for all good Christians that wish better to Christs interest then their own to renounce it and leave raising objections against the holy Scripture thinking to set up the Church by pulling down the word of God for besides that both Scripture and Church by their joynt authorities can never make us too sure of our Religion it is not possible for the Church to stand if the Scripture fall but they must needs both fall together Whereas let the Church not be
aliis scientiis whether the manner of knowing divine truths be more certain in Divinity then the manner of knowing natural truths is in other sciences he answers it is more certain and he gives these three admirable reasons for his answer 1. Quia certior est modus sciendi per inspirationem quà m per humanam rationem because the way of knowing by divine inspiration is much more certain then the way of humane ratiocination or collection since the one is subject to errour the other not and all divine truths are made known to us by inspiration as appears 2 Tim. 3. 16. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness I may not take any doctrine for an instruction in righteousness which I cannot prove was first taught by inspiration of God and if it be taught of God it may be found in the Scripture which is Gods word 2o. Certius est quod scitur testimonio Spiritûs quà m quod testimonio creaturarum That is more certain which is known by the testimony of Gods Spirit then of the creature But all that we know in Divinity is known by the testimony of Gods Spirit as saith S. Peter 2 Pet. 1. 21. For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost in Divinity we appeal to the undoubted testimony of God the holy Ghost and can say Veni Creator whereas in all other sciences we can go no higher then the testimony of the creatures 3o. Quia certius est quod per modum gustûs quà m quod per modum visûs A man is more sure of that which he discerns by his taste then of that which he discerns onely by his sight for what he discerns by his sight he knows onely speculatively and perchance to his great discontent but what he discerns by his taste he knows also experimentally and if the thing be good not without great delight and from these premises he proceeds to this dogmatical conclusion or determination Est certitudo speculationis est certitudo experientiae vel est certitudo secundùm intellectum secundùm affectum vel quoad hominem spiritualem quoad hominem animalem Dico ergò quòd modus Theologicus est certior certitudine experientiae quoad affectum quia est per modum gustûs Psal. 118. Quà m dulcia faucibus meis eloquia tua quamvis non certior quoad speculationem intellectûs quae est per modum visûs item certior est homini spirituali quamvis incertior animali 1 Cor. 2. Animalis homo non percipit ea quae Spiritûs Dei sunt There is a certainty of speculation and there is a certainty of experience there is a certainty that proceeds from the understanding there is a certainty that proceeds from the will and affections Lastly there is a certainty of the spiritual man and there is a certainty of the natural man I answer then that the manner of knowing Theological or Divine truths is more certain then the manner of knowing any other truths if we look upon the certainty of experience which proceedeth from the will and affections because that certainty is by way of tasting Hence the Psalmist saith How sweet are thy words unto my taste yea sweeter then honey to my mouth although it be less certain if we look upon the certainty of evidence which proceedeth from the understanding because that certainty is onely by way of seeing And none of us all is so quick-sighted in spiritual as in natural things and hence it is that this certainty of divine truths which is very great in the spiritual man is little or none at all in the natural man Because the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. The sum of all is this The certainty that is to be had of the Christian Religion is greater then the certainty that is to be had of other truths but it must be in a subject rightly qualified that is First in a man of holy affections who lives not after the flesh but after the Spirit else his profaneness will beguile him Secondly In a man of holy resolutions that desires not to satisfie his curiosity but his conscience not to provide for his temporal but for his spiritual interest else his hypocrisie will deceive him Thirdly in a man of holy intentions that steers not his course to heaven by the Cynosure of his own reason and much less of his own humours but is wholly guided by Gods authority for none but Gods authority ought to sway in Gods cause else his perversness will defraud him of his certainty for those men that are guilty of hypocrisie come short of it those that are guilty of profaneness go beside it those that are guilty of perversness go against it for as it is concerning Religion it self so is it also concerning the certainty that accompanies it the profane person goes beside it the hypocrite comes short of it the perverse person goes against it onely the sincere meek good man obtains it he that is sincere without hypocrisie meek without perversness good and honest without profaneness and debauchery The same seed is sown in several grounds but from some the sower hath not so much as his seed again from other he hath great increase The spiritual seed is the word of God the rule of Religion And as for this word some of it falls by the way-side that is among profane and vicious persons such as are in the high-way of perdition where it is troden under foot and the fowls of the air irregular and extravagant fancies and desires devour it some of it falls upon a Rock where it can have no root nor moisture for onely the mere out-side is earth the rest is all stone that is among hypocrites and dissemblers who hear the word with joy and for a time beleeve but in time of temptation fall away for temporary beleevers as they beleeve with the times so also they beleeve but for a time and soon fall away from their belief Lastly and some of it falls among thorns that is among perverse and refractory men for such are called briers and thorns Ezek. 2. 6. men of a wilfull Religion and therefore in truth men of no Religion since Religion depends not upon mans but upon Gods will and here the word must needs be choaked for a man that gives himself to be governed by his own will cannot possibly submit himself to Gods will or at least not for Gods sake but onely for his own sake and a Religion that is not for Gods sake is certainly not of Gods making and consequently though it may be of a great growth as we find by sad experience yet it cannot be of a long
trembling but as we have out-passed those ten Lepers in our uncleanness so we may not come short of them in their holy fear and faith for as their fear made them stand afar off so their faith made them lift up their voices and say Jesus Master have mercy on us S. Luc. 17. 12 13. then will he give us such a purity as will not onely make us shew our selves to the Priest but also to our God such a purity as will wash our eyes to see him and much more our hearts to love him for so saith S. Peter Act. 15. 9. purisying their hearts by faith not a faith which costs the purse no alms the body no fasting the soul no praying for no true Israelite will ever offer that unto the Lord which cost him nothing 2 Sam. 24. 24. but a faith which so purifies the soul by knowing the truth as much more by obeying it for so saith the same Apostle Seeing you have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren see that you love one another with a pure heart fervently 1 S. Pet. 1. 22. this is the purity of the true Religion it purifies the soul not onely by faith but also by obedience and by love which yet are now generally farthest from many men who would fain be thought to come nearest Purity Thus we have seen Gods truth in his understanding his goodness in his will and his purity in his action it still remains that we consider his Liberty as belonging to them all for Liberty being nothing else but the dominion and power of action must needs be originally in the understanding which alone is able to judge and deliberate of what is to be done what not formally in the will which resolves to do or not to do but effectually 't is onely in the action which is the product of the said deliberate resolution this liberty is now briefly to be handled First as it is in God and then as it is in Religion for being the service of God Gods Liberty is seen in five respects in that he is free from sin free from misery free from obligation free from servitude and free from coaction which is the reason that he can both will and do what and when and where himself pleaseth I need not insist on the proof of these for to name them is to prove them nor can any man deny Gods Liberty in any of these respects but he must deny him to be God and in all these same respects we may see and must acknowlege the Liberty of Religion and to deny it to be free in any of these is to deny it to be Religion that is to say the service of God and to make it to be state policy that is to say the service of men First Religion is free from sin for the superstition and faction and profaneness and other sins that are so rife among Christians to the dishonour of Christ and the reproach of Christendome is a rust that cleaves to the men who are little better then iron not to the Religion which is as pure as the Refiners fire and therefore it is not safe nor fit to say of any order or kinde of Christians that their Religion is rebellion and their faith is faction though we cannot deny of too too many orders and kindes of men who profess Religion that they are both rebellious and factious Secondly Religion is free from misery ask the three children in the fiery furnace they will say their Religion had made them persecuted they will not say that it had made them miserable they profess that they were delivered into the hands of lawless enemies most hatefull apostates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning sure those of their own brethren which had renounced the Law of Moses and their Religion and helped the Babylonians to persecute and infest Jerusalem and to an unjust King and the most wicked in all the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus those blessed Martyrs will tell you they were in persecution the greatest that ever was but they will not tell you they were in misery nay it seems they told the quite contrary for none else could have told it but from their mouths that the angel of the Lord came down into the oven and smote the flame of fire and made the midst of the furnace as it had been a moist whistling wind but you will say these men were partial witnesses in their own cause therefore ask their persecutors they will tell you the same for the Princes Governours and Captains and the Kings Counsellours being gathered together saw these men upon whose bodies the fire had no power nor was an hair of their head singed neither were their coats changed nor the smell of fire had passed on them nay ask Nebuchadnezzar himself who was the authour of the persecution and he will tell you that though he had caused these holy men to be so much afflicted yet he could not cause them to be miserable for at that instant when he had thought they had been burnt to ashes he heard them sing in the flames as saith the Greek Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that probably made him look about to see whence that melody proceeded and finding so sweet a breath to come from the blast of his fire he was astonied and rose up in haste and went to the mouth of the furnace which before bade him keep his distance in that it consumed his officers and called forth the holy and blessed Martyrs who having been delivered from a present death could not be looked on but as men newly risen from the dead Thirdly Religion is free from obligation there is no greater humane obligation then that of nature and there is no greater natural obligation then that which we owe to our Parents yet that may not be alledged to keep us from serving God so Aquinas determines the case Si ergo cultus parentum abstrahat nos a cultu Dei non jam esset pietatis parentum insistere cultui contra Deum ideo in tali casu dimittinda sunt officia pietatis in parentes propter divinum Religionis cultum 22 ae qu. 101. art 4. If our duty to our Parents take us away from our duty to our God as if the Father should command his son to turn rebel or Idolater or the like we must forsake our parents and cleave to God and shew the prevalency of that duty we owe to God by being undutifull to our parents in such a case again there is no civil obligation greater then that we owe to our Governours yet if they command us to sin against God by not speaking nor teaching by not praying nor preaching in the Name of Iesus we have our answer put into our mouths and God put it into our hearts lest atheism get possession there in stead of Christ whether it be right in the sight of God to hearken
appointed by God to limit it though not in regard of laws now what the law doth limit not man but God doth limit Aristot. 3. Pol. 16. doth make the Soveraignty of God and the laws all one in that admirable Axiom of his the foundation of all Politicks or of all good rule in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that bids reason govern bids God and the laws govern he makes God and the laws but one government but he that lets in a man le ts in a wilde beast we let not in the man upon the laws when he is a King much less when he is a Subject in saying he is powers but we let in God upon the man and therefore call him powers plurally because he is many powers nay powers indefinitely because he is All powers in one person whereas no one subordinate power may be called powers without some limitation or qualification but the Supreme power may be called so absolutely and sine additamento because all powers are originally in him and derivatively from him if not by mans for some have lately questioned that yet sure by Gods law 1 Pet. 2. 13 14. Submit your selves to the King as Supreme unto governours as unto them that are sent by him even as all motions are originally and virtually in the first Mover the power of judging whether it be to make laws or to repeal them the power of punishing offenders against those laws or the power of the law i. e. of peace and the power of the sword i. e. of war are his powers and our Saviour Christ though he openly said My kingdom is not of this world which may shame them that under pretence of Christs kingdom would engross Supremacy to their consistories yet did he at that very time as openly declare what was the power of the Kings of this world saying If my kingdom were of this world then would my servants fight that I should not be delivered to the Jews S. John 18. 36. Then would my servants fight not against me but for me go you that say and practise otherwise and tell the Eternal Truth that he was mistaken and knew not the constitutions of your kingdom while indeed you know not the constitutions of his But withall take heed that then you put not your kingdom out of this world for the words are undeniable and irresistable If my Kingdom were of this world then would my servants sight that I should not be delivered unto the Jews they would fight with their hands and with their hearts when their hands fail them fight with earth by striving against men in battel fight with heaven by striving with God in prayer and much more fight with hell by striving against devils black-mouthed slanderers and back-biters scorning their mammon rather then their King should be delivered to the Jews to his malicious and bloud-thirsty enemies whatever the Subject can lawfully do by his hand or by his head or by his heart to defend the King and bring his enemies to condign punishment that is the Kings power both for himself and against his enemies nor may we seek to pull this power from a King no more then we may seek to pull a King from his throne for if assistance be the servants duty Then would my servants fight that I should not be delivered saith Christ making it their duty so to do 'T is not possible but resistance should be his guilt a dangerous guilt to himself a scandalous guilt to his Religion so saith S. Paul 1 Tim. 6. 1 Let as many servants as are under the yoke count their own masters worthy of honour that the name of God and his doctrine be not blasphemed What an unsufferable impiety doth possess those men who think God may securely be blasphemed by their Oaths but what an unpardonable impudence hath bewitched those who think there is a greater blaspheming of God in an hasty Oath then in a studied Rebellion Those tongues will certainly and deservedly one day want a drop of water to cool them that are now set on fire from hell customarily and impenitently to blaspheme the God of heaven but yet we must say what we cannot but see that God is and may be blasphemed with the hand as well or rather as ill as with the tongue 't is not a yea and a nay in the mouth will keep us from being blasphemers if there be a rebellious sword in our hands the unruly tongue and the unruly hand do both blaspheme our God and this text of S. Paul seems to make the unruly hand the greater blasphemer for that blasphemes not onely the name of God as the tongue doth but also his doctrine That the name of God and his doctrine be not blasphemed Is not our Religion the Doctrine of God and how shall we dare to blaspheme that our selves or give others the cause of blaspheming it 'T is not onely a false but 't is also a blasphemous doctrine to say that a servant may count his own master not worthy of all honour much more to say that a Subject may dishonour and reproach nay disobey and resist his King 't is a doctrine not onely against the Law but also the Gospel 't is against the wholsome words of our Lord Jesus Christ v. 3. and none can preach or approve it but men that are Proud doting upon questions and strifes of words supposing that gain is godliness v. 4 5. and from such we must turn away for 't is easie from their conversation to judge of their condition if that be the conversation of the godly which is there described by the Apostle then are such men in the state of grace and condition of godliness but if it be not then in vain do they come with godliness in their mouthes and with Rebellion which is the greatest ungodliness in their hands and in their hearts so that we may now answer the Preachers question in my Text Who can say unto him What doest thou Even such men as S. Paul here speaks of but no other if they be ashamed of owning the character let them be ashamed of answering the question and to shew to all the world that this is the doctrine of all good Protestants I will set it down at large as Musculus a learned protestant writer hath delivered it upon the Psalms and I will bring my instance as Job doth his interpreter but One of a thousand and that shall be upon the fourth Psalm This Psalm saith Musculus is of the same argument with the former though it appear not by the Title or Inscription was made upon the same occasion viz. King Davids being driven from Jerusalem his royal City and Palace by Absalom and his confederates accordingly first he makes supplication to God for mercy v. 1. then presently falls expostulating with his enemies v 2. O ye sons of men how long will ye blaspheme mine honour and have such pleasure in vanity and seek after leasing He