labour that they may be strengthened by piety and godliness yet will I not enter upon a particular enumeration of Gods communicable Properties I have been too long already upon this argument much less upon a particular explication of them for it will be sufficient for my purpose which is the advancement of the true Religion in the hearts and lives of men if I briefly insist onely upon these three to which all the rest may be reduced and they are Truth in his Understanding Goodness in his Will and Purity in his Action for we cannot better consider Gods Activity then in the Purity of his Action unto which we must also annex a short discourse of Liberty as belonging to all three that is to say to Understanding and Will and Action And these three Properties of Truth Goodness Purity as they are eminently in God and evidences of his perfection so are they also eminent in Religion the service of God And first of the Truth of God and of Religion God is true by a metaphysical and by a moral Truth First By a metaphysical Truth as having the true knowledge of all things Psa. 139. 2. thou understandest my thoughts long before God understandeth our thoughts before they are the angels not when they are and therefore they are defective in truth because defective in understanding for Truth metaphysically is a conformity of the thing with the understanding and accordingly our blessed Saviour is particularly called the Truth as being the Omniscient Wisdome of God and the eternal Understanding of the Father even as the holy Ghost is the eternal Love both of Father and Son Secondly God is True by a moral Truth as having his Affection Expression Action agreeable to his knowledge and that in three respects 1. As Truth is opposed to Falshood for God neither wills nor speaks an untruth 2. As Truth is opposed to Dissimulation for God neither dissembleth nor deceiveth 3. As Truth is opposed to Inconstancy for God changeth not his judgement in truths declared or determined he changeth not the event in truths foretold or prophesied for in promises he keeps his word and his truth if man perform the conditions in threats he may not keep his word and yet keep his truth because they are but conditional And as for deceiving the Prophets Ezek. 14. 9. and 1 King 22. 23. we generally and truly answer Tradit diabolo decipiendos he delivereth them over to the devil to be deceived by him so saith the Text Because they received not the love of the Truth that they might be saved for this cause God shall send them strong delusions that they should beleeve a lie that they all might be damned who beleeved not the truth but had pleasure in unrighteousness 2 Thes. 2. 10 11 12. a text that gives us a fearful but yet a full account of all those strong delusions among men which led directly to the Father of lies the first step was a voluntary unrighteousness in not loving the truth the second step is a strong delusion in beleeving a lie the third step God keep them from treading in that who have trodden in the two former is a necessary damnation both for not loving the truth and for having pleasure in lies but still God is true though every man be a liar for God deceiveth the Prophet Ez◠14. 9. as he hardeneth the heart Exod. 10. 1. permissivè non efficienter permissively no◠efficaciously by not inhibiting or not purging those ill qualities that are already is the heart not by infusing any ill qualities into it and therefore though he saith I have hardened Pharaohs heart yet he saith unto us Harden not your own hearts and accordingly he threatneth in Ezekiel to destroy such a prophet from the midst of his people whose heart was hardned so fa◠as to deceive himself and others whereas he could not in justice destroy him onely for being that which himself had made him nay this permission is most plainly set forth in that parable of 1 Kin. 22. for all that God doth there is onely to let the evil spirit go forth that is not to inhibite him from going and deceiving not to send him down from heaven For it is evident that the evil spirit never did and never can come into heaven again since he was first thrown down from thence And thus briefly God is True Metaphysically and Morally Metaphysical truth consisting in the right apprehension of things as they are in themselves Moral truth in the right affection and profession of things as they are apprehended and this profession is either in word by veracity or in action by sincerity or in continuance of action by constancy so that moral truth is opposed to falshood because 't is the same with reality to dissimulation because 't is the same with sincerity and to wavering and floating because 't is the same with certainty And this same metaphysical and moral truth is also in Religion passing from the Master into his service for the Father seeketh such to worship him who worship him as he is that is who worship him in spirit because he is a Spirit and who worship him in truth because he is the Truth S. John 4. 23 24. The worship in spirit points at the metaphysical truth of Religion which requires a true apprehension of God the worship in truth points at the moral truth of Religion which requires an Affection Profession Action agreeable to that true apprehension and for both these hath our own Church taught us to pray Collect 7th Sunday after Tri. Graff in our hearts the love of thy Name Increase in us true Religion nourish us with all goodness and of thy great mercy keep us in the same Do you look for the metaphysical Truth of Religion 'T is in the knowledge of Gods Name which must be presupposed before the love of it since no man can love what he doth not know that you know God by his true Name such as himself hath proclaimed Exod. 32. 5 6 7. or that you apprehend God as he is not set up to your self an idol in stead of God as do all those who worship not the Father by the Son in the unity of the Spirit Again do you look for the moral truth of Religion 'T is in the love of Gods Name that you love him according to your knowledge or that you have your affection agreeable to your apprehension for to know God and not to love him is in effect to proclaim you do not truly know him since the same God is the first Truth and ground of our knowledge and also the last good and cause of our love and you may here likewise finde this moral truth of Religion in all respects First in its Reality for it is the very true Religion opposed to falshood or superstition 't is indeed Gods Name Secondly in its Sincerity or Fidelity for it is all Goodness not onely in the tongue but also in the heart
which he doth continually defile with with his intemperances and uncleanness And this truth being granted which is not to be denied and scarce to be disputed it must needs follow that 't is impossible there should be an absolute infallibility of Faith in any man till there be in him an absolute impeccabilitie of life for from the corruption in manners will proceed the corruption in doctrine and from corruption in doctrine corruption in manners so that the doctrine cannot be the form and the duty the matter of Religion since the false doctrine corrupts the duty and the defective duty corrupts or depraves the doctrine and we must allow the substance of Religion to be altogether incorruptible and because there can be in it no corruption 't is evident there is in it no Physical composition Secondly There is in Religion no Logical composition ex subjecto accidente for no part of it but is substantial and essential Faith can no more save without good works then good works can be without faith It seems the man had faith who came running to kneel to our blessed Saviour and to ask him What he should do to inherit eternal life sure a better faith then any of our Solifidians have who neither run nor kneel nor ask yet our Saviours answer is Thou knowest the commandments S. Mark 10. He saith not Thou knowest the faith in Christ and yet without doubt he included it but so it is Christ himself teaching us to go to heaven by obedience doth plainly shew there can be no true faith without it and Bona opera sunt perniciosa ad salutem is a most pernicious blasphemous doctrine though Amsdortius broach'd it out of zeal to the doctrine of Justification by faith in Christ and out of opposition to the merit of condignity in good works for 't is not the right way to build up faith by pulling down obedience since the Apostle himself telleth us that the truth of the Gospel was made known to all nations for the obedience of faith Rom. 16. 26. and 't is evident that faith it self is an act of obedience and a duty enjoyned in the first commandment so that we cannot take away faith from obedience but we must take away obedience from the first and great commandment that most requires it which will not be so much as good Judaisme and therefore sure cannot be good Christianity for the Jews did of purpose in their doctrine as it were entangle the commandments one with another to shew that one could not be violated alone and that our obedience was alike due to all therefore did they teach that the preface I am the Lord thy God was directly on the other side answered by the sixth commandment Thou shalt do no murder for he that kills a man destroys the image of God The first commandment it self Thou shalt have no other gods but me was directly answered by the seventh Thou shalt not commit adultery for idolatrie is a spiritual fornication The third for it seems they looked on the second as included in the first Thou shalt not take the Name of the Lord thy God in vain was answered by the eighth Thou shalt not steal for he that will be a thief will not stick to forswear himself The fourth Remember that thou keep holy the sabbath day was answered by the ninth Thou shalt not bear false witness for he that will not keep the sabbath doth bear false witness of God that he did not rest on the seventh day The fifth Honour thy father and thy mother was answered and as it were seconded by the tenth Thou shalt not covet for he that gives the reins to his concupiscence shall beget a son that shall dishonour and disobey him Salomom Iarchi in Cantic cap. 4. v. 5. Thus did they make one commandment not onely as a second to vindicate and avenge but also as a principle champion to fortifie and strengthen another that we should pay the readier obedience to them all for they did not this to confound our dutie towards God and our duty towards our neighbour but to shew that though these several duties might be distinguished yet they might not be divided nor separated for that no one commandment of the Moral Law was accidental but all alike substantial in that obedience which God doth now require and will hereafter reward so that there is no composition of Subject and Accident in Religion Thirdly and lastly There is in Religion no Metaphysical composition ex actu potentia of act and power for though this Metaphysical composition is in the Angels yet 't is not in Religion 'T is in the Angels for they have not all their essence and perfection together but as it were successively some after other so that in this respect Religion hath a prerogative above the Angels and therefore may not stoop down so low as to worship them for that hath its whole perfection altogether the Old the New Testament differing onely in modo not in re for the same Faith Hope and Charity saved Abraham that still saveth us and hence it is evident that all is either superstition of faction which cannot consist and be maintained without addition to the text the onely rule of Religion though it pretend not to be addition but onely exposition or declaration As for example When Christ hath said Drink ye all of this that the Laity or Clergy not administring are not bound to drink of it may pretend to be a declaration of the Church Ecclesia declarat nullo divino praecepto Laicos aut Clericos non conficientes ad bibendum obligari Concil Trid. Sess. 21. cap. 1. but it is indeed a depravation of the truth by way of addition Again when God hath said Thou sh'alt not worship any graven image for any man to say Thou shalt not worship the graven image of Venus or Bacchus or Jupiter but thou mayst worship the image of Christ and of the saints seems to be a declaration but is indeed a down right depravation by way of addition and yet this is the fleight whereby Baronius endeavours to elude the second commandment and why may not we as well say Thou shalt not kill that is Thou shalt not kill a Romane Catholick but thou mayst kill an heretick Thou shalt not steal that is Thou shalt not assault or invade the property of a brother one of the godly party but thou mayst of one that is a malignant or a reprobate and yet not be guilty of stealing In a word to instance in the fifth commandment which hath been alike trampled upon by the two grand factions of Christendome Honour thy father and thy mother saith God that is If he be not an heretick saith the one side for then he may be excommunicated deposed and killed If he be not a reprobate saith the other side for then he may be dishonoured and disobeyed and destroyed for having no share in grace he hath no right to
dominion Both these grand factions from several principles inferring one and the same conclusion because both by their additions deprave the truth of the Text so that if we will needs allow that our glosses may be additions to the rule we must of necessity overthrow the rule and by not allowing Religion to be all-together at once we shall come to make it none at all It is not to be denied but Religion hath had and may have additions in regard of men but not in regard of it self Si de prophetia loquamur in quantum ordinaturadfidem Deitatis sic quidem crevit secundùm tres temporum distinctiones scil ante Legem sub Lege sub Gratia non autem quatenus per eam humanum genus in suis operibus dirigitur saith Aquinas 22 ae qu. 174. art 6. Prophesie may be said to have received increase as to Articles of Faith towards God for he hath revealed himself more fully under the Gospel then under the Law and more fully under the Law then before it but not as to duties of life either towards God or towards man The Christian knows and beleevs more then the Jew because Christ is more fully revealed unto him then to the Jew but yet Christ is still the same to both The same yesterday and to day and for ever Heb. 13. 8. The same before the Law yesterday Under the Law to day and under the Gospel for ever One Christian may know and beleeve more then another nay more then himself for as he increaseth in years so also in knowledge and faith yet the truth of the Christian Religion is but one and the same at all times onely more fully understood at one time then at another for which reason God requires a preparation of minde in every true beleever to be ready to beleeve more when it shall be revealed to him to be Gods truth and to do more when it shall appear to him to be for Gods glory The first part of this position concludes it impossible that there should be any certain catalogue of the fundamentals of Faith not onely for all men but also for one and the same man at all times because that may be revealed to one which is not to another nay to one man at this time which was not at that time The second part of this position concludes it necessary that the Evangelical Counsels should sometimes become a piece of the Law namely If the case be put that a man can in any of those particulars of Voluntary poverty Obedience or Chastity shew or exercise more fully and sincerely his love of God and therefore saith S. Hieroms gloss upon S. Matth. 19. 20. All these things have I kept from my youth up Mentitur adolescens The young man lies for if he had indeed kept this Thou shalt love thy neighbour as thy self he would not have been grieved for being commanded to sell all and give it to the poor no more then he was grieved for keeping all unto himself And Origen tells us it was written in some other Gospel that he had met withall in Hebrew but sure not of sufficient authority to discountenance the Greek for Aquinas that tells us this storie saith Si placeat alicui suscipere illud If any man please to receive it That when the young man began to scratch his head at this saying the Lord replied unto him How doest thou say thou hast kept the Law which requireth to love thy neighbour as thy self and behold many of thy brethren the children of Abraham are ready to die for hunger upon the dung-hill whiles not onely thy bodie but also thy house is full even to superfluitie Aquin. 22 ae qu. 189. art 1. resp ad 1. We must therefore say with Gulielmus de sancto Amore in libro de periculis Ecclesiae Paupertatem praecipit non actualem sed habitualem scil si gloria Christi id postulârit ut cùm ait Luc. 14. 26. Si quis venit ad me non odit patrem non potest esse meus discipulus non praecipit parentes contemnere sed tantùm si Christo se opponant That this is not a counsel but a command whereby our blessed Saviour commandeth though not actual yet habitual povertie though not a real yet a ready forsaking of all if the glory of Christ should so require as when he saith S. Luk. 14. 26. If any man come to me and hateth not his father he cannot be my disciple the command is but conditional to wit If his father oppose his Saviour there he must go from the one to come and cleave to the other And so Aquinas himself states this question saying Nullus est actus perfectionis sub consilio cadens qui in aliquo eventu non cadat sub praecepto quasi de necessitate salutis existens 22â—e qu. 124. art 3. ad 1. There is no act of perfection under an Evangelical Counsel but may in some case fall under a precept as being necessary to that mans salvation And in this particular case of voluntary poverty he saith thus Abrenunciatio propriarum facultatum in actu est quoddam perfectionis instrumentum sed secundùm praeparationem animi pertinet directè ad perfectionem 22 ae qu. 185. ad 2. For a man to renounce his property actually that he may betake himself wholly to meditation and prayer doth conduce instrumentally to perfection but for him to renounce it potentially in the preparation of his minde doth appertain directly to perfection that is to the perfection of Christianitie and so in effect he saith thus much He that will not part with his estate when Christ calls for it is far from shewing himself a good Christian. How little this precept is now observed by those who see their poor brethren readie to starve for Christ both at home and in forein countreys and yet neither lay their miseries to heart nor lay their hands to their relief Christ doth now see and will hereafter judge when he will not onely say Depart ye cursed to those that made them hungry thirsty and naked but also to those that let them continue so St. Mat. 25. 41 42. and good reason for such men forget their brother Ioseph in the pit sitting down to eat and drink while he is ready to perish they forget themselves and renounce their own bowels they forget their God and renounce his commandments not onely as enforced by right of dominion for being Lord of all he might call for all without shewing any other cause for it but also as being enforced by the light of reason for it is observable that Saint Paul useth more arguments to stir up the Corinthians to a liberal contribution for the poor Saints at Jerusalem then he useth to the stirring them up to any other Christian duty whatsoever for he hath concerning this duty almost two whole chapters together 2 Cor. 8 and 9 chap. and almost as many arguments as verses in those
with us so that the best way to serve him cordially is to serve him with eye-service considering that he always looks upon us and therefore we ought always to act as in his presence Excellently the Casuist Reiginaldus Adjumenta operandi bonum in ordine ad nosipsos sunt consider are Christum ut mandantem spectantem adjuvantem The main helps that encourage any man in regard of himself to do that which is good is the consideration of Christs presence as if he were actually standing by him to command to observe and to assist him that he commands me to obey observes me in my obedience and assists me in obeying whosoever truly hath this consideration of Christ cannot but have his heart full of true Christianity and he that hath his heart full cannot have his mouth or his hand empty for out of the aboundance of the heart not onely the mouth speaketh but also the hand acteth and worketh But Gods Infinitie though it most appear to us in his Omnipresence yet is it the immediate property of his essence which being a pure act or form admits of no materiality to limit and to confine it and so also are the duties of Religion in some sort infinite in their very essence for nothing is proportionable to God but what is infinite and like himself and therefore it is said Be ye perfect even as your Father which is in heaven is perfect St. Mat. 5. 48. God justly requires a perfection of degrees in all duties of Religion though he graciously accepts a perfection of parts it is well for us that the truth and sincerity not the measure and degree of our faith or repentance puts us in the state of salvation for else we should not onely be always doubtfull of that state but also very often come short of it and yet in truth our faith and repentance and obedience is infinite as it is in Gods acceptance though not as it is in our performance for though it be performed in much unrighteousness yet it is accepted in an infinite righteousness even the righteousness of the eternal Son of God 3. Communicatione essentiae Thirdly and lastly God may be said to be infinite in the communication of his essence which he hath communicated in an infinite variety to infinite sorts of creatures which all have their being onely from him So also Religion is infinite in this respect that it can never be enough communicated he that is truly converted himself will make it his whole work to strengthen his brethren according to that advice of our blessed Saviour St. Luke 22. 32. which having been given to St. Peter in his own person cannot but more peculiarly belong to all his successours then many things else that are more zealously claimed by most of them and how then may the Scriptures be denied to the people in a tongue they know or prayers be obtruded to them in a tongue they know not since the Scripture communicates Religion from God to man and prayer expresseth the desire of that heavenly communion Wherefore that of the Trent Council Sess. 22. cap. 8. Nè tamen oves Christi esuriant pastores frequenter aliquid in missâ exponant c. Least the flock of Christ should be hunger-starved the priâ—st ought often to expound the missal is in effect a tacit Confession that though Religion ought to be effectually communicated to the people to feed their souls unto the full yet they are resolved it must not be so but that they shall still wholly depend upon the priests for a little broken bread whereas all that know good to be naturally diffusive of it self most willingly acknowledge that Religion the greatest good of this world and the onely practise of the next the more it hath of goodness the more it ought to have likewise of the diffusion The third incommunicable property of God is his Immutability for as God changeth not in his essence I AM hath sent me unto you Exo. 3. 14. so he changeth not in his government or dominion of souls I am the Lord I change not Mal. 3. 6. he changeth not as our Lord and we cannot pretend to change as his servants for Religion hath also its share in this Immutability in which sense I perswade my self Iustin Martyr called Abraham a Christian and Socrates too though a heathen yet observing some of that righteousness all which we Christians do or should observe and he proves that the Christian Religion is that whereby God was then and is now truly worshipped and glorified what the heathen had of idols they had of Paganisme what of moral duties or of reasonable service they had of Christianity for there is no reason why the martyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not agree with the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 1. So likewise the Iews and the Christians have the same Religion in substance though not in ceremonies or circumstance or the old Testament could not be brought so appositely to prove the doctrines of the New or Moses have been said to bear the reproach of Christ Heb. 11. 26. and so likewise all Christians have one and the same Religion though they have many different professions the Christian Religion being altogether unchangeable one and the same in all places and at all times and what is otherwise will be found either to be superstition or faction or matter of order but in no case matter of Religion it being impossible that what is truly Christian in one place or time should be made either Antichristian or Unchristian in another And this property of Immutability Religion partakes in a higher degree then the sublimest spirit in the highest order of Angels for they are all changeable by a power without them though not by a power within them but Religion is not so God himself cannot make another Religion or service of himself then that which he hath already made I mean as to the substantial and internal nature of holiness consisting in the immediate duties of Religion Aliquid dicitur mutabile dupliciter uno modo per potentiam quae in ipso est altero modo per potentiam quae est in altero Aquin. par 1. qu. 9. what is absolutely unchangeable cannot be changed by any power either within or without it self so is God so is the service of God Religion which God cannot change no more then he can change himself that is no more then he can change his truth that taught it his justice that prescribed it his excellent majesty that still requireth it his infinite mercy that still accepteth it for it was Gods own Spirit that spake those words by the mouth of Gamaliel Acts 5. 38 39. If this counsel or this work be of men it will come to nought but if it be of God ye cannot overthrow it and upon serious examination we shall finde it most true in our Christian Religion what hath been either in the doctrine or practise thereof meerly the counsel
drunkard or unclean or profane person doth in effect deny the Forgiveness of sins and the Resurrection of the body Wherefore when Almighty God requireth every Christian to be true or faithfull unto the death that he may receive a crown of life Revel 2. 10. he requires of him a double truth or faithfulness not onely that he be true and faithfull in his Belief but also and much rather that he be true and faithfull in his life First God requires a faithfulness in our Belief by a right apprehension of Gods word not adding thereto nor diminishing therefrom for that is forbidden from the beginning of the Law as Deut. 4. 2. to the end of the Gospel as Revel 22. 18 19. not adding thereto by Superstition nor diminishing therefrom by Faction for as the superstitious seeks to flatter his God Religiosi sunt Deorum amici Superstitiosi Deorum adulatores so the factious seeks to flatter himself do thou thy duty and let alone thy flattery for it is not safe for thee to flatter thy God and much less to flatter thy self Secondly God requires faithfulness in our affection life and conversation that we may be saithfull professours of his truth and as faithfull witnesses to it for a man may be Gods witness by speaking by living by dying and he that is commanded to be faithfull unto the death that is to be faithfull in dying if God call him to it is already supposed to be faithfull in speaking and in living for he that bids thee be fathfull unto thy death doth surely suppose thee already faithfull in thy life and commands thee to continue so and this faithfulness is shewed by thy words in confessing and that 's veracity by thy deed in professing or practising and that 's fidelity and by thy perseverance unto the death both in words and deeds and that 's constancie This is the truth of Religion both formally and efficiently formally in regard of it self and efficiently in regard of us that as it is true in it self so it also makes us true and faithfull at all times and in all respects and if you further desire to know how far any Christian Church hath followed or doth follow this truth you may try it by this touch-stone which being infallible in reason cannot be erroneous in Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle lib. 4. Eth. cap. 13. Greece is not so happy as to afford us a name for this moral truth and may justly own to be Graecia mendax upon that account but he that hath that vertue is called by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A true man both in life and word and is to be known by these three properties that he is full of equity will do no man wrong is full of authoriey will ask no mans leave whereas the hypocrite is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself for all others but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all others for himself and lastly is full of modesty will ask no mans praise and therefore will set forth himself though in true colours yet with the least varnish so also is the true Religion first it is full of justice and equity for it looks onely after Gods glory not after this worlds advantages and therefore declares things as they are not as they conduce to mens interests secondly it is full of authority in all words and deeds still like it self neither dissembling what is nor pretending what is not that it may please men rather then God but saith with S. Paul For if I yet pleased men I should not be the servant of Christ Gal. 1. 10. thirdly 't is full of modesty rather delighting in extenuations of its own worth then in amplifications of it for though hypocrisie be a great talker a greater boaster yet Religion doth very much abhor all vain babbling and much more all vain boasting Not walking in crastiness nor handling the word of God deceitfully but by manifestation of the truth commending it self in every mans conscience in the sight of God 2 Cor. 4. 2. and therefore any Christian Church whatsoever that either turns Religion into State policy making Christs interest subservient to its own or that changes its Doctrine to please its new lords and masters or that boasts too much of its own Purity and Perfection as if none could be Christians but in outward communion with it none good Christians in comparison of it must in these respects be said not to be 〈◊〉 true Church for though it be Metaphysically a true Church yet is not so morally not according to moral truth for that it wants either equity or authority or modestie or all three that is to say it wants some necessary attendant of moral truth And here I had rather bewail then examine rather deplore then detect the present condition of many Christian Churches It is enough that the now so much despised and persecuted Church of England cannot have it justly laid to her charge that either she laboured to inter-weave her own with Christs interest much less to advance her own interest above his for want of equity or did not deal plainly with those Churches that did so for want of authorite or did revile other Reformed Churches which surely had not been infallible could not be impeccable for want of modesty and my hope is that a Church so full of Moral truth no less then of Metaphysical as it hath the God of Truth to own it so it will in due time finde the God of Power to vindicate to restore and to defend it however I doubt not but many good Christians had rather suffer in her afflicted communion then reign in the prosperity and glory of those who either do cause or do not regard her affliction In the mean time I cannot but pass this for a general animadversion That since onely the true Catholick is the true Christian and he hath two oposites the pseudo-catholick who is peccant in excess and the anti-catholick who is peccant in defect it fares with these two opposites as it fares with those two extreams that oppose the moral truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The proud boaster loves to make shew of more then is so doth the pseudo-catholick who obtrudes more for Religion then can be proved Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the dissembler is quite contrary for he denies things that are and dimininishes what he doth not deny so doth the anti-catholick who denies that to be Religion which God hath made so and diminisheth what he cannot deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the same Authour the boaster and the dissembler both are to be blamed because neither is so true a man as he ought to be yet more the boaster then the dissembler So also in Religion the pseudo-catholick seems farther from the truth for his superadditions then the anti-catholick for his diminutions for he that avoweth uncertainties for certainties brings a suspicion upon his faith even in most undoubted truths whereas he
unto God blind lame and sick prayers but in so doing we do rather in truth offer him defiances then prayers we do rather contemn then worship him unless we will say that God is less honoured with the Christians prayers then he was with the Jews sacrifices or that we have a greater priviledge granted us that we may more securely dishonour him Again if we seriously consider that there is an incomprehensible mysterie in this incomprehensible majestie three persons in one God we will labour for such prayers as may be suitable with the properties of the persons no less then with the majestie of the Godhead thus if we consider the power of the Father the wisdome of the Son the charity of the holy Ghost we will earnestly desire to have our mouths and our hearts filled with powerfull wise and charitable prayers not guilty either of emptiness or of indiscretion or of faction but however it is necessarie that in all our prayers we invocate One God in Trinity and Trinity in Unity neither confounding the persons nor dividing the substance for the Father Son and holy Ghost are equally to be worshipped and equally to be glorified nor may we communicate with other Christians in their prayers who worship not one God in three coequal and coeternal Persons no more then we may with Turks and Jews who worship an idole in stead of God for S. John in saying Whosoever denieth the Son the same hath not the Father 1 S. John 2. 23. hath plainly taught us that Turks and Jews do not worship the same God with us Christians and since we do certainly worship the true God it must needs follow that they do worship an idole in stead of God wherefore doubtless all Anti-Trinitarians are idolaters for though many of them talk much of the spirit yet they have kept him onely in their mouths but thrust him out of their Creed and consequently in vain do they pretend to godliness whiles they fight against God for they cannot truly honour him in their prayers whiles they falsly conceive of him in their belief not acknowledging Three Persons Father Son and holy Ghost in one immortal invisible and onely wise God The fourth Name of God alledged by S. Hierome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod Septuaginta virtutum Aquila exercituum transtulerunt saith he which the Septuagint translate Powers but Aquil a translates Hosts And this name we find Isa. 6. 3. Holy holy holy the Lord of Hosts which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Cherubims the true ground of the hymn called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a declaration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy O God Holy O Powerfull Holy O Immortal is but an exposition of this Holy Holy Holy Lord God of Sabaoth and who can say Holy Holy Holy Lord God of Sabaoth and not say also Heaven and earth are full of the majestie of glory and who can confess that heaven and earth are full of Gods majestie and not earnestly desire that his own soul may not be empty of it And indeed this Name of God the Lord of Hosts is able to strike terrour into their hearts who make it their work to terrifie all the world multitudes of armed men who have violence in their mouths to threaten and swords in their hands to act their threats for 't is not their multitudes or their strength can bear them out in their impiety and injustice since there is far greater strength there are far greater multitudes with God then with them even all the hosts of Heaven and earth Let this consideration move me to take that care of my soul which the approach of an army would me to about mine estate that I may take heed above all least I be spiritually plundred for what have I worth the keeping if I have lost my Saviour and how shall I not lose my Saviour if I lose my Religion Let therefore those angry fellows of the children of Dan ransack me as they did Micah Iudg. 18. yet shall they never get any power over my Religion nor shall it ever be said They have taken away my God for I am commanded by my Saviour who best knew the right way of salvation not to fear those hosts which kill the body and are not able to kill the soul but rather to fear him who is Lord of hosts and is able to destroy both body and soul in hell and will certainly so destroy all those hosts that oppose him if they impenitently persist and persevere in their oppositions Let me thus in my greatest frights think more of spiritual then of carnal Terrours and though I may perchance be almost frighted out of my wits yet I shall be sure of this that I shall not be frighted out of my Religion The fifth Name of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod nos excel sum dicimus saith the same Saint Hierome the most High and this Name is recorded Gen. 14. 18. where it is said that Melchisedeck was the Priest of the most High God and thus let me with the heavenly host say Glory to God in the Highest S. Luke 2. 14. let me always think of his Highness who is no less above heaven then above earth He is in the Highest I am in the lowest in a twofold deep in duplici prosundo inobedientiae miseriae as S. Gregory said of Jonas when he was swallowed up in the whales belly in the depth of disobedience and in the depth of misery and therefore in the depth of misery because in the depth of disobedience Out of these depths have I called unto thee O Lord Lord hear my voice and let thine ear consider well the voice of my complaint that I may be delivered out of the depth pf misery and let not thine eye be too extreme to mark what is done amiss that I may not be confounded in the depth of disobedience so shall I say with great admiration and greater consolation Who is like unto the Lord our God who dwelleth on high who humbleth himself to behold the things that are in heaven and in the earth Psal. 113. 5 6. the higher he dwelleth the lower he humbleth himself to behold me the greater is his condescension the greater is my consolation let me then delight in my devotions as being the only means to bring down my Saviour to raise up my soul. The sixth Name of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 QUI EST unfit me I AM hath sent me unto you Exod 3. 14. and again I AM that I AM. This Name of God should make me constant in my Religion zealously to practise it at all times and resolutely to maintain that practise in the worst times for my Master in calling himself I AM forbids me to be a changeling in his service and indeed true Christianity is able to say with Christ Before Abraham was I AM John 8. 58. for the same
but also to the ignorant and foolish to leave even the meanest of the people inexcusable for this sin this horrid sin of disloyalty which though it least lodgeth in their hearts and is never to be contrived by their heads yet is alwaies acted by their hands Let a man be never so impatient in hearing as Festus was to S. Paul Act. 26. 24. which made him lay the imputation of madness upon the Apostle for the words of truth and soberness v. 25. Let him be never so inconsiderate in censuring as the Barbarians were to the same S. Paul Act. 28. 4. thinking him at first a murderer whom presently after they were ready to worship as a God Lastly let him be never so imprudent in collecting and observing looking rather upon the sound then upon the sense of the Text like those Interpreters of weak judgements but strong perswasions complained of 2 Pet. 3. 16. which were so unlearned as to understand nothing yet so unstable as to wrest every thing yet this doctrine of Allegiance cannot possibly be mistaken much less depraved either by his impatient hearing or by his inconsiderate censuring or by his imprudent collecting Let him run a way with what piece of it he can and take it without respect or relation to the whole which hath hitherto much wronged Gods Word both written and preached yet'tis not possible for him to take so little of the Text but it will be able both to stop his mouth and condemn his heart So that here we may forgoe that incomparable Rule of the Civilians Incivile est particulam aliquam Legis sumere non perspect â totâ Lege 't is very uncivil to lay at the catch with the Law and take that onely which serves our own turn I say we may forgo this Rule which yet is much more true of Gods then of mans Law and notwithstanding fear no mischievous tenents or practises to be deduced from this portion of the Text In a word let any seditious miscreant deal here with Solomon as Saul did with Samuel as he turns about to go away from him being resolved not to serve his purpose lay hold upon the skirt of his mantle and rent it of yet that very little parcel will signifie unto him that if he persist in his willfull disobedience The Lord will rent him from his Kingdom and that the strength of Israel will not lye nor repent 1 Sam. 15. 27 28 29. but teacheth Israel there is no way for them to be saved that are guilty of such a dismal lie but by repentance which may satisfie us that our Preacher here in this Doctrine of Allegiance is a Preaching Wisedom beyond himself in other Doctrines that begin and end where you will catch what you can of the Text it will wholly speak for your King and will silence you I know not how I have been over pressive in this patticular almost to a Tautology But that can never be too much spoken which can never be enough understood a preaching sinner a preaching conscience a preaching wisedom I hope we shall accordingly open not our ears but our hearts to his doctrine a preaching sinner who hath sin in his person not in his Sermon is fittest to admonish us a preaching conscience is fittest to advise us a preaching wisedom is fittest to overrule us here is not onely conscience and wisedom preaching this doctrine that we may not sin against it but here is also a sinner preaching it that we may repent us after we have sinned Solomon preaching before his Apostacy at the dedication of the Temple 1 King 8. 22. where he was first a Preacher had his first Congregation and afterwards in his Proverbs and Canticles is a miracle and monument of grace but preaching in Ecclesiastes after his wives had seduced him to be a Chaplain to Chamosh the abomination of Moab 1 King 11. 7. he is a miracle and monument of mercy O the infinite comfort from such a preacher if we follow him O the infinité condemnation if we do not And so it is high time I should pass from the Preacher and the manner of his preaching to the matter of his Sermon To keep the Kings Commandment c. wherein are comprised two doctrines that inseparably belong to Soveraignty the one of Allegiance the other of Supremacy the doctrine of Allegiance is clearly set down v. 2 3. and that of Supremacy v. 4. the first teacheth the duty of Subjects the second sheweth the reason of their subjection Allegiance is the duty of Subjects and Supremacy is the reason of their subjection In both it must be my endeavour onely to make my self and you truly understand this Preachers Sermon and so lay it to our consciences as he propounds it for Solomon here speaks both of Allegiance and Supremacy as they concern the conscience and divine obligation not as they concern humane conveniences or consultations therein shewing himself a true Preacher speaking to mens souls by which they hope to live in the next not to their interests by which they do live in this world first of the Allegiance A Sermon of Allegiance can never be unwelcome to a good Subject or a good Christian not to a good Subject because it puts him in minde of that condition wherein God hath placed him not to a good Christian because it puts him in minde of that duty which God hath commanded him and here is a Sermon of Allegiance briefly but fully setting it forth in its positive and in its privative act 1. In its positive act to be true and faithfull to the King in loving honouring and obeying him loving his person honouring his authority and obeying his commands I advise theè to keep the Kings Commandment and the reason thereof and that because of the Oath of God 2. In its privative act not to be guilty of any disloyalty or dis-allegiance either in affection Be not hasty to go out of his sight or in action stand not in an evil thing and the reason thereof for he doeth whatsoever pleaseth him First Of the positive Act of this Allegiance to be true add faithfull to the King in loving honouring and obeying him in these words To keep the Kings Commandment 't is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Os Regis observa observe the Kings mouth to observe argues an act of loving honouring and obeying In this sense doth God say unto the Jews Ye shall observe all my statutes and Christ saith unto his Apostles Teaching them to observe all things Matth. 28. 20. that is to love honour and obey them So here to observe the mouth or command of the King is to love honour and obey his commands with an unwearied diligence with an undisturbed patience First It is to love them for who cares to look after that which he doth not regard Ubi amor ibi oculus is as true when made convertible ubi oculus ibi amor the eye is the quickest messenger