ferratusque sones Ego divitis Aurum Harmoniae dotale geram It was a dishonour in her esteem to be disclaimed by an Imprecation for a Princes Daughter to adorn her head and neck with costly Jewels like a Bride whilest her Husband was clad in steel and yet so clad every hour in peril of life During the time of this his danger abroad she desires no greater train at home then would suffice to expel Melancholick fear And that artire doth please her best which best suted with her pensive heart most likely to move her Gods to Commiseration of her widdowhood For such costly ornaments as were now profferd she thought a fitter time would be to wear them when her Husband returned in peace with such rich spoiles from the enemies Court And in this Resolution well fitting her present estate she leaves them to the proud upstart insolent baggage whose longing desires after those unseasonable fooleries had inchanted the poor Prophet her husband to Countenance an Ominous unfortunate war the issue whereof was this that after most of the Noble Argives sent thither by the enemies sword the Prophet himself went quick down to hell This Conclusion you will say is false in the litteral sense or rather fained but I would to God the Fiction were not too true an Emblem of the most State-Prophets in later Ages Such as are here represented and no better are the usual fruits of untimely desires or discording appetites of parties united in strict bond of common dutie especially in men consecrated to publick ministerie Alwayes they are displeasing to God in nature preposterous hateful as death to civil and ingenuous minds 10. But herein the Poet as the Philosopher well observes exceeds the Historian for moral instructions He may paint men and women as they should be not as they are whereas the Historian must express them as he finds them Most Women indeed are not for their affections like this Poetical Picture of Argia Yet the Carriage of Portia as the ingenious Historian hath exprest it did farre exceed it When her Husband Brutus had disclosed that inward grief and perplexitie by his ill rest by night which he had purposely concealed from her in his waking thoughts she takes his Concealment as a disparagement to her birth and education and as a tacit impeachment of her honestie Brutus saith she I had Cato to my Father and was matched into thy family not as a whore to be thy Companion only at bed and bord but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be as true a Consort of thy miseries as of thy welfare I had never cause to complain of thy usage no occasion to suspect thy loving affection towards me but what assurance canst thou have of my love to thee If I may not be permitted to sympathize with thee in thy secret greif nor bear a part in those anxieties whose communication might ease thy mind and much set forth my fidelitie I know well the imbecillity of our Sex we need no rack to wrest a secret from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But know O Brutus that there is a secret vertue in good parentage ingenuous breeding and conversation for setling and strengthening the frame of our affections even where they are by nature brickle and unconstant And this is my portion in these Pre-eminences A woman I am by sex but Cato his Daughter and Brutus his Wife To give him a sure experiment answerable to these Protestations how ready she could be in all misfortunes to take grief and sorrow at as low a Note as for his life he could She had cast her self into a burning Feaver by a grievous wound of her own making before she vented the former complaint which she uttered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the extremity of her Fit or pangs I may truly here apply that verse of old Ennius as the late extinguished Lamp of this University once out of this Lantern in another Case did Vos Juvenes shall I say nay verily Nos viri Patres Fratres animos gerimus muliebres Illaque Virgo viri Was this praeeminency that she was Cato's daughter and Brutus's wife of power sufficient to arm her female heart with man-like resolution and true heroical constancy to bear the yoke of all misfortunes with her Conjugal Mate and is it no Praerogative in Christian men before a Heathen woman that they have God for their father and holy Church for their mother Christ Jesus supream Governour of the world the Lord of life and Conquerour of Death and Hell for their Brother Is Baptisme into his death but a naked name that our professed unitie therein cannot unite our hearts in like affections Is the effusion of Gods spirit but as the sprinkling of Court Holy-water are our dayly Sermons but as so many Bevers of wind whose efficacy vanisheth with the breath that uttereth them or hath the frequent participation of Christ precious body blood no better operation on our harts then the exhalation of sweet odours upon our brains Be they no longer comfortable then whilst they be in taking Are all those glorious similitudes of one head and many members of one Vine and many branches but Hyperbolical Metaphors Is our mystical union only a meer Mathematical imagination are those or the like Praerogatives of our calling but like the Soloecisms of the Romish Church matters of meer title or ceremony without realitie Beloved in Christ if either we actually were or heartily desired or truly meant to be true branches of that Coelestial Vine were it possible the strongest boughes thereof should be so often shaken with dangerous blasts of temptations and we no whit therewith moved could so many flourishing Boughes dayly fade and we hope that our Luxuriant branches should always flourish should their goodly leaves hourly fall and we live still as if we never looked for any winter or should God so often threaten to pluck up the vineyard which his own right hand hath planted and yet the dressers of it still seek after great things for themselves as if they never dreamt of dispossession would the most of us either seek to raise our selves as high as the highest room in the Lords house or make it a chief part of our care how to forecast mispense of time in merriment gameing or other worldly pleasures or contentments whilst sundry of our poor brethren and fellow Prophets perhaps in worth our betters die of discontent whilst others younger run mad after riot abroad least they should be attached by sorrow and grief at home whilst other begin to expect a change and entertain a liking of Romish Proffers Others which have ever hated Rome more then death begin to loath their lives and set their longing on the Grave desirous to give their bodies to be devoured by that earth which hath not ministered necessary sustenance to them as being overcharged with maintaining the unnecessary desires and superfluous pleasures of worse deservers Or would so many were they
the other to be more Prophane and then taking occasion by the increase of their prophanenesse to be more irregularly Precise Both parties being by their daily Bandyings far worse then being sundred they would have been Whilest in the mean time true Religion and sober Devotion suffers on both hands betwixt them Thus upon the Lutherans Hyperbolical manner of expressing the Exaltation of Christs Man-hood the Helvetian Churches took occasion to grant a lesse measure of Dignitie then was fitting and the lesse They granted the more the Lutherans still added to the advancement of his Humanitie or the miraculous manner of his Bodily Presence in the Sacrament as if they had thought themselves bound in conscience to make a Super-allowance for the others Arrears or detractions as they at least conceiv'd And thus the missed Truth oft times lies betwixt disagreeing Parties as it were offering it self to be surveyed by unpartial by-standers or sorrowful Spectators of causelesse ruful broyses betwixt brethren To add any Excellencie to Christs Divine Nature by derogating from his Humanitie we cannot for being Infinite It cannot admit of any addition And to derogate any thing from his Humanitie whereof it is or for ought we know may be Capable from That Special Union which it hath with the Divine Nature we dare not For this were to derogate from or deny the Power of God But doth he derogate any thing from Christs Humane Nature that denyes it to be Infinitely Exalted It may be he doth that doth deny the Exaltation of his Humane Nature since his Ascension and Sitting at the Right-hand of God the Father to be in Any sort Infinite The diverse acceptions of Infinitie or diverse branches of it to mans apprehension are almost infinite more by many then are fit to be displayed or mentioned in this place It shall therefore suffice First to shew In what Sense we must denie Christs Humane Nature to be infinitely Exalted And this must quash the Lavish Hyperboles of some modern Lutherans Secondly In what Sense Christs Humane Nature may be said to be or at least may not be denyed to be infinitely Exalted 4. Christs Bodie may be conceived to be Absolutely Infinite or to be Actually Infinite only but not absolutely or to be Potentially Infinite only To be Absolutely Infinite or to be Infinite Simply in Being is proper to God who is Very Being it self and as he hath no Cause of Being so he can have no limits or bounds of Being either for number of several sorts of Being or for degrees of several Perfections What kind of Perfection soever we can conceive to be in any created Substance that we must acknowledge to be Infinitely greater in him Again we may conceive an Actual Infinitie of Being only in One or Two Kinds as in respect of Place of Strength or Power And though God be not Infinite only in respect of these Two Branches of Being yet he Only is Actually Infinite according to these Two Branches of Infinitie The One we call his Immensitie the other his Omnipotencie No created substance can actually be every where at once No creature can be Omnipotent or actually Infinite in strength for so it should be as strong as God though not so wise or eternal as God Now upon these Two Branches of Divine Infinitie that is upon his Immensitie and Omnipotencie the modern Lutherans make the Humane Nature of Christ to incroach as a Real Participant or equal sharer with the Divine Nature or Blessed Trinitie if we may judge of their meaning by their words or of their intended Conclusions by their Premisses expresly avouched and stiffly maintained After their Doctrine of Christs Real presence in the Sacrament by Consubstantiation began to be impugned and shaken the later Lutherans sought to support it by A new Butteresse or pillar which the Ancienter did not rely upon in this Argument and that was the Ubiquitie of Christs Bodie or Humane Nature Indeed if Christs Bodie were every-where present it should be Consubstantially present in the Sacrament But so it should be present in many other places where none of the Ancients did ever imagine it to be where no good Christian is bound to seek it 5. But to hunt out their Meaning at least the Truth concerning which their Meaning I hope is better then their Expression When they say Christs Glorified Bodie is Every-where they grant it to be in Heaven They should then in the First place tell us whether in heaven it be not as visible and conspicuous to Angels and Saints as it shall be to all men at his coming to Judgement Secondly Whether this Visibilitie of it doth not include a visible or comprehensible Distinction of parts in it as of his Head from his Feet or his Right-hand from his Left This I presume they will not deny for Christ shall only visibly change the place of his Residence not the substance form or fashion of his Bodie when he shall come from the Right-hand of God to Judge the quick and the dead This being granted when they say Christs Bodie is every where they should in the Third place tell us Whether it be Every-where according to this Distinction of Parts or no. Si di Christi If that of Christ which they hold as somewhat of Christ besides his Divine Nature they hold to be Every where have no Distinction of parts Let them call it what they list it is not in any Language besides their own and the Modern Romish Churches a Bodie as having no Properties of a Bodie If they will be content to deny all Distinction of parts in That of Christ which they make to be the Subiect of this Ubiquitarie presence we shall be content to take this their Real denyal for an approach to a Comprimise or agreement If they will call that A Bodie which we would call A Spiritual Influence or a Virtual presence so we may know what they really mean by this Word Bodie let them enjoy their Dialect If they admit a Distinction of Parts in that which they call Christs Bodie and which they make the Subject of this Ubiquitarie presence they should tell us whether it be Every where present according to every part or whether it be Every where present according to all its parts respectively As whether the Hands of Christ be Every where his Heart Every where his Head Every where or whether there be no place in the world wherein some Part of Christs Bodie or Humane Nature is not yet so that they will have his Head to be in one part his Feet in another his Right-hand in a third and his Left-hand in a fourth place or dimension of this visible world If they say Christs bodie is in this Latter sort present Every where they make him a Gyant not such a Man as we conceive him to be they do not Exalt but rather Extend him according to his Humane Nature the intire frame of whose bodie no man shall see no not at the day
he hath a more peculiar right of Dominion over us over all that pertain unto his Church then by right of Creation he hath as God then by right of Redemption or Attonement he hath as God and Man For That part of our nature that flesh and blood which he took of his Mother was his by a more peculiar Title and real property then it was God the Fathers or the Holie Ghosts and we by mystical and spiritual union with that part of the humane nature which he assum'd into the Unitie of his Divine Person are His at least He by this union is our Head and Lord by a more strict and proper Title then God the Father or God the Holie Ghost is By the former Title of Redemption or satisfaction made for us he is our Lord and we his servants By this Title of mystical Union with him he is the Bridegroom or Head the Church is his Spouse and being Head of the Church every member of it is bound as God by the Psalmist exhorts the Spouse Psal 45. to worship him as our Lord and God for the husband is Lord of the wife He bought all our souls being in the state of Aliens or bond-servants and after cleansed and purified them that they might be espoused to him and finally presented to his Father He hath purchased the Church of God saith St. Paul with his own blood Acts 20. 28. And again Eph. 5. Christ gave himself for the Church that he might Sanctifie it and cleanse it by the washing of water through the word That he might make it unto himself a glorious Church c. ver 25 26 27. CHAP. VIII What our Confession of Christ to be The Lord importeth and how it redounds to the Glory of God the Father 1. EVery tongue must confess that Jesus Christ is Lord Our Lord by a peculiar real Title To this Confession every Son of Adam to whom God hath given the use of the tongue is bound de Iure but many sons of Adam to whom God hath given the use of the tongue do not confess so much de Facto The Jews with their tongues flatly deny him to be the Lord or their promised Messias The Turks and Mahumetans confess him to be a Lord of Christians but deny him to be The Lord The chief Lord under God the Father This title of Chief Lord they ascribe to Mahomet and under his right they pretend a title of dominion over Christendom The Heathens which know not God do not so much as question whether he be a Lord or whether He or Mahomet be under God the chief Lord. But as for us Christians we all to whom God hath given the use of the tongue do confess him to be The Lord As for those to whom the use of the tongue is by the course of nature and Gods ordinarie providence denyed others for them do ingage themselves at Sacred Baptisme that they when God shall grant them a heart to understand and a tongue to speak shall confess him to be the Lord and to be unto them their Lord. And in case they dye before they come to possesse the use of their hearts or of their tongues the Church or parish wherein this profession of faith was made on their behalfs are bound to profess thus much for them And as God no doubt accepts the prayers of the Church wherein they are baptized for them which cannot so much as speak to men much less pray to God or to Christ That they may be admitted into his visible Church and be reputed as members of his mystical bodie so doubtless he will accept the prayers of the Church and of every faithfull member of the Church wherein they live and dye that they may be accepted into the Church Triumphant and to us invisible albeit they never attained unto the use of the tongue or when as the Lord which gave others this blessing hath taken it from them For even of the tongue or of the use of the tongue that of Iob is most true and to be resumed by all as well by the dying as by the living by him for his owne part and by the living on his behalfe the Lord hath given and the Lord hath taken away blessed be the name of the Lord Job 1. 21. 2. Thus every tongue is bound de Jure to confess that Jesus Christ is the Lord that Lord whom Job so long before did confess But though every tongue of men throughout the world every tongue of Christians of Jewes of Mahumetans or Infidels should from their birth confess thus much would this be enough for that acknowledment which here is required that Jesus Christ is the Lord or would such acknowledgement of every tongue be sufficient to pay that tribute which is due unto the Glorie of God the Father from this Confession which is here required that Jesus Christ is the Lord No it is not the Confession of every tongue that will suffice albeit the acknowledgment or Confession of every tongue be de jure required In this speech Every tongue must confess c. there is a Twofold Universalitie included The One of the Parties thus confessing or aknowledging The Other of the Duties or services to be performed by everie party thus acknowledging Christ to be the Lord. To begin with the Former when the Apostle saith That every tongue must Confesse that Jesus Christ is THE LORD You must take this Universal note to be equivalent to that phrase so often used in the Book of the Revelation by the Evangelist and Apostle all nations and Kindreds all people and Tongues every one of all Sorts of the Sons of Adam are bound de Jure to confesse That Jesus Christ the son of God and the son of man conceived by the Holy Ghost born of the virgin Marie is THE LORD of the Dying and of the Living of the Quick and of the Dead As for all such as do not either in heart or tongue or in both either by themselves or by others for them truly acknowledge Him in this life to be such a Lord they shall acknowledge Him to be such A Lord after their Resurrection from death of which likewise He is Lord. 3. But the acknowledgment of Every Tongue or of every one to whom God hath vouchsafed either a tongue or the use of the tongue will not suffice to find him a Gracious Lord at the resurrection from the dead and at the day of finall Judgment There must be as is said an Universalitie as well of duties and services to be performed by every particular person to whom God hath given an heart to understand as an universalitie of tongues or lips which are to make this confession The real language of every heart will be sufficient for every one in particular whom God hath deprived or denied the use of the tongue But unto him to whom God hath given an understanding heart and the use of the tongue also the hearty prayers and
indeed would directly follow He that is able to make men live again that have been dead for a thousand years is also able to quicken the corn in the next month which died the last month This kind of Argument would be as clear as if you should say That he that is able to make ready payment of a thousand pounds may soon and easily pay an hundred But you would take it as an impertinent or indiscreet allegation to say I know this man is able to pay you an hundred pounds therefore I would perswade you to take his bond for a thousand But our Apostles Argument in this place may seem less probable and it is at least to appearance but Thus God dayly raiseth up corn within a year after it is sowen Ergo he shall raise up Adams body which was consumed to dust five thousand years ago 6. To frame the Apostles Argument which is an Argument of Proportion aright you must take his Principles or grounds into your consideration Now he first supposeth and takes it as all good Christians ought to do for granted that God doth give that body unto every seed with which it ariseth or cometh out of the ground The increase of things sown or planted is not in his Language or Philosophie the meer Effect or gift of Nature For even Nature her self or whatsoever she hath to bestow is the gift of God That which Philosophers call Nature is in true Divinity nothing else but The Law which God hath set to things natural or subject to change or motion Now he which made this Law whether for guiding bodies sublunary or celestial can dispense with it at his pleasure He sometimes inhibits the ordinary course of the Law of Nature by substraction as it were of his Royal Assent or by suspending the concurrence of his Operative Power And sometimes again he advanceth the state of things natural by creating or making a New Law unto the manner of their Being or of their Operations that is he changeth their Qualities though not their Natures or Essences Thus much presupposed or premised our Apostles Inference is as firm and strong as it is Emphatical Stulte Tu quod Seminas O Fool that which THOU sowest is not quickened except it die c. The force or Emphasis may be gathered thus If God doth give a body unto that seed which thou sowest for thine own use and benefit much more will the same God give a body to The Seed which He Himself doth sow much more will he quicken it after it hath been dead seeing the End why he sowes it is not thy temporal benefit or commodity but His Own immortal glory When God did enact that severe Law from which death natural takes its original Dust thou art and to dust thou shalt return the Intent or purport of that Law was not that man by returning to dust should utterly or finally perish and be for ever as if he never had been What then was the intent or purport of this Law That mans body should be committed unto the earth as seed is committed to the ground that as the corn which springs out of the earth returns to earth again and is still raised up with advantage and increase unto the Sower So the bodies of men after that by the first mans folly they became corruptible and certain to suffer corruption whether in the earth in the air or in the Sea might be raised again but not to corruption that God may receive the seed which is sown with increase of Glory to himself this increase of Glorie being rooted in the increase of their happiness by whose immortalitie he is immediately glorified Thus much of the former difficulty to wit how our Apostles Instance or experiment in the work of nature doth infer his intended Conclusion to wit the future Resurrection from the dead And from the Solution of this Former the Second may easily be assoyled 7. The second Difficulty was How this Instance or Experiment of the Corn dying and being quickened again can fit or parallel the Resurrection of the body seeing the Corn which is quickened or springeth up is not The same body which was sown Whereas it is a Point of our Belief that the same numerical bodies which die and return to dust or are resolved into ashes or into the Elements of which they consist shall be raised up at the last day For if The Body raised up were not the self same that died the Body which died should not be parttaker either of pain or joy everlasting but another Bodie should be tormented or glorified instead of the Body which died Every man should not receive reward or punishment according to that which he had done in the body or at least this reward or punishment should not be received in the same Body in whhic he had done ill or well Aquinas a Great School-man in his time labours to assoyl the proposed Difficultie by framing the Apostles Argument Thus. If Nature can repair that which dies Idem Specie that is If Nature can make it to be of the same Kind it was though not the same numerical body it was as he that sows Wheat reaps Wheat not Rie or Barley though not the self same grains of Wheat which he sows Then The God of nature and Creator of all things shall raise up the bodies of men which are his seed and proper husbandry the very self same which they were not the self same for kind or specifical Unity but the same Individuals Of all the bodies which have died not one shall miscarry not so much as a hair of any mans head or any least part of his body shall finally perish But though all this be True yet is it Impertinent it fals not within the compass of our Apostles Inference in this place who neither affirms nor denies nor took it so much as into his consideration whether the Corn which springs up be the same Individual Nature or substance which did putrifie and die in the ground The utmost Circumference of his considerations or thoughts extends no further then thus That the Body which God doth give to every seed is not for qualitie the same which was sown for it was sown Bare Corn without blade husk or ear and loseth that corpulencie or quantitie which it had But it springs not up bare Corn. The new life which it gets in the womb of the earth is cloathed with a fresh body capable of nourishment and growth of both which it was uncapable whilst it was severed from the ear wherein it grew or after the stalk was cut down And This Change or alteration in the Corn sown and springing up doth well fit the Change or alteration which shall be wrought in our Bodies at the Resurrection or last day Our bodies by death become more uncapable of nourishment then the corn severed from the ear or cut down for they are utterly deprived of life of sense of
he be hungry we should give him meat if thirstie drink as the Apostle commands In sum we must feed Him but seek to starve his Humor by substracting all occasions of exasperating his mind and seeking occasions to do him good so the heat of his malice having nothing to work upon will by little and little die as fire goes out when the fewel fails 16. For a Friends sake that has indeared us to him for many of whom we yet expect more kindnesses we think it good manners to tolerate many things which otherwise we would not And shall not Christian Faith and true Religion teach us much more to remit all for Gods sake of whom we have received our selves our very bodies and souls and all that we have of whom we yet expect much more then we have received even everlasting life and immortal bodies to be crowned with Glory What if our Enemies have sought to take away this miserable and mortal life God freely gave it us who likewise at his pleasure may justly challenge it And if we cannot justly complain if he should take it from us is it an hard Precept that he wills us not to revenge yea not to complain by way of revenge of such as would but could not take it from us The Lord may as justly command us to forbear all desire of revenge all complaint of such as would take away our Life as he himself can take it That they would so have done was their own That they could not do so unto us is the Lords doing to whom we owe all thankfulness for preserving it and this may be the best occasion of shewing our thankfulness if we for his sake forgive such as sought to take away our Lives Nay if we would but examine this Precept by exact Reason passion set aside in as much as God hath freely given us life he might most Justly command us not to murmur against such as should take it from us For who can appoint him his Time or who can refuse any for his Executioner whom the Supream Judge of Heaven and Earth shall permit But in as much as God hath preserved our lives which our Enemies sought he may justly command and we must obey him so commanding to do any good unto them that sought our evil God is a a more Absolute Lord over the lives of Kings and Princes then they are over their Lands or goods he hath a more absolute interest in all mens actions and affections then any man hath in his own goods or fruits of his ground Now what Lord or Master is there that would indure such a servant as would not bestow his goods or benevolence on whomsoever it pleased him to appoint albeit he were his servants enemie If this we refuse and yet acknowledge our selves to be Gods servants may not God justly say unto us Ex tuo ipsius ore judicaberis If any refuse to set his affections on whomsoever God shall appoint him to employ his actions for whose good it pleaseth him albeit he be our open enemie How much more ought we to do it if we consider the Hope of reward in the life to come 17. Thus you see The First ground of this precept drawn from The equalitie of all men by nature improved and fortified by the Doctrine of Faith that is by The acknowledgement of One Father and Creator and yet may it be further confirmed if we consider what Affinitie nay what Consanguinitie we all have in Christ and what he hath done for us We are saith the Apostle if we be Christs flesh of his Flesh and bone of his Bone Our conjunction with him if we be or would be conjoyned with Him although it be spiritual and mystical yet is it a True a real and lively conjunction He is a True and lively Head we are true and lively members of him and one of another And must have as true a fellow feeling one of anothers harms or sorrows as one part of our own body hath of the pain of another No body Politick ever on earth not the most united in place in Lawes customes or any other Bond of Civil Societie whatsoever had or can have the like union or so near conjunction as all that are members of Christs mystical Bodie truly have as all that professe themselves members thereof should in practise testifie that they have otherwise as the Lawyers say Protestatio non valet contra factum It is in vain to professe thou art a Christian in vain to protest thou art a true professor or Protestant if thy deeds and resolution if thy practice do not seal the truth of thy profession or Protestation for not doing this as the Apostle saith thou shalt confesse Christ and Christianitie with thy lips but deny both Him and it in thy deeds and in thy practise and so thou shalt be judged not according to thy sayings but according to thy works and resolution or omissions of working Would you know then what some of the Heathen have thought of the duties of every member in a body Politick Plato in his fifth Book De Republica hath a comparison to this purpose If a man receive a wound in any part as in his foot or hand or have but some pain or grief in his finger we will not say That his hand or foot is wounded or that his finger feels pain But The man himself hath suffered a wound in his hand or foot That he himself hath a great pain c. For albeit the pain or grief spring first from this or that part yet it overflowes and affects the whole bodie The branches of it spread throughout all parts and every part is worse because one part is so ill Yea every part forbears its natural function or recreation in some measure for the ease of this The head wants its sleep other parts their rest by reason of the spirits recourse thither as so many comforters sent from them to visit their sick friend or fellow member In like manner Plato thought it meet that in every City or Common-weal as often as any good or harm did happen to any Citizen or Free denizon thereof it should not be counted that mans good or harm only but the good or harm of the whole City and every member thereof should be alike affected If this the Heathens by meer light of nature could discern to be the dutie of the meer natural man what tongue of man or Angel can expresse in Terms befitting so high A mysterie what Brotherhood what fellowship what Sympathie and what affection should be between the members of Christs Body for no society like this no fellowship like to that in Him This union exceeds all other much more then the union of one part of our heart with another doth the union of the heart with the foot Doubtless our Saviour spake according to the duty if not according to the custome of honest hartie neighbours in the good old world in the Parable