are we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living Laws and Royal Examples of greatness to the World when we do and speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as not to disgrace but adorn the Gospel and consequently stop the mouths of all gainsayers by a controuling sanctity of actions and all men be wholly convinced or compelled to unity and obedience It is expected then whatever habits are in fashion among others that the Priests should be cloathed with righteousness adorn'd with a decent conversation and produce the fruits of good works these be the evidences of the Buds Blossoms and Almonds of Aaron's Rod and denote its Supremacy Nothing will restore the Church says a Reverend Prelate to its pristine honour love and authority in mens hearts and minds but a serious setting themselves to the study preaching and practising of truth and peace in a holy life These were the Arts these the Policies these the pious Stratagems by which anciently they gained peoples hearts to love God his Truth and of themselves the witness of it to such a height of honour and ecstasie of love that they received them as the Angels of God and Ambassadors from Heaven God grant the Tribe of Levi may be like Jacob's Ladder which he saw in Bethel Gen. 28.12 whereon were Angels ascending and descending so by our Office and Ministration Angels might in us ascend and carry up ours and the peoples supplications unto God and Angels by us descend to bring Gods Word and Message to the people that there may be the sweet contexture or agreement of Beings one espoused to another in faithfulness and truth even a blessed Union betwixt Prince and People and a gracious accord too of the people among themselves in an united conformity and conjunction in the Service of God being knit together in the inviolable bonds of Loyalty and love neither entoiled with Civil broils within nor infected with Hostile inroads from without but all professing that one eternal Truth which is both the Mother and Nurse of Peace we may enjoy such a tranquillity as in the days of Solomon when Judah and Israel dwelt safely every one under his Vine and under his Fig-tree from Dan even to Beershaba Or as it was in the days of Constantine when there was silence in Heaven for the space of half an hour and the prayers of the Saints ascended up as a cloud in grateful odors The prime perfection then and pleasure in this life second to that supernatual one Faith in Christ and Sanctification through the Spirit consists in the beholding Brethren to dwell together in unity which limns and shadows out the glorious Hierarchy of Heaven the Trinity in Unity for Deus est unitas omnis unitatis affector * Dionys Areop let us therefore express this unspeakable concord by the Sacrifice of our selves to a Spirit of Unity and Truth and not a Spirit of Error and Division which causeth the breach of Union the disturbance of the Peace and quiet of the Church As the unity of Faith joyns us so the bond of Charity tyeth us fast together through one and the same Spirit to unity and godly love because Schism is the next way to Heresie which is to be hated as a thing that leads to destruction And non semper servatur unitas in credendo ubi non est unitas in colendo there will not always be unity of Doctrine in that Church where there is not uniformity of Discipline Prophane Writers can tell us by concord the weakest * The Sun-beams disperst are but of small force but they gather strength if collected in a narrow glass Scilurus the Scythian on his death-bed as story tells us taught his fourscore Sons the force of Unity by a Faggot of Rods or as it is in Plutarch a bundle of shafts while together are hardly broken but if you divide them 't is quickly done And thus it is in Ecclesiae fasciculo Hosea prophesieth destruction but this doth usher it in Their hearts are divided Hos 10.2 things grow strong by discord the mightiest States are overthrown Though States differ the Communion of Saints must be preserv'd the Church should keep at unity and by united force repel Heresie After all our unhappy Divisions what can be more seasonable to the Genius of our Times than cementing counsel that all Gods Building may be raised up as of one stone by having cor unum viam unam Jer. 32.39 one heart and one way which was the Character of the Church Christians primitive Age Acts 4.32 for Division is a sad Prognostick threatning desolation when the stones of the building begin to fall off from one another the house grows ruinous Isa 30.13 and the breach thereof comes suddenly in a moment May the number of those increase that are friends of Sion and the generation of those perish that make it their design to lay waste the City of God and bury her in her own ruines Did the godly Jews mourn for Judah And shall not the English Nation for the Land of our desires and Nativity O that ever such an inlightned Goshen should hatch or harbour such black Monsters that would gnaw out the bowels of their own Mother That so many Judasses should be found amongst Christs Disciples The Prophet Isaiah saith Isa 15.5 Chap. 16.7 9 11. My heart shall cry for Moab and bewail the vine of Sibmah I will water thee with my tears O Heshbon and my bowels shall sound like a harp for Kirharesh Is not England as dear unto us and have not we as great cause to lament for this Church and State the Womb that bare us and the Breasts that gave us suck Every one ought to bow down and go heavily as one that mourneth for his mother by reason of her Divisions * No Church so fair in this World as to be without spot and wrinkle none so happy as to be wholly priviledged from jarrs and dissentions The Jewish Church in Christs time was full of divisions there were Pharisees Sadducees Essenes c. In the Church of Philippi what contestations and tumults broils and factions were there and that not Oeconomical about meum and tuum but Ecclesiastical and in matters of Religion by those of the Concision those evil workers as S. Paul calls them In the flourishing Church of Corinth where there were so many Christians of the first magnitude eminent for Religion and Piety yet even here are strifes and divisions inasmuch as S. Paul wrote his first Epistle to dissolve those factions and repress those dissentions that were amongst them In the Church of England to come home to our selves there is Presbyterian Independent Anabaptist and Quaker and it may be said of our days as in S. Paul's time at Corinth There are divisions among us In Paradise there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in Heaven there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full and perfect harmony without any discord but we can't
RELIGION AND LOYALTY MAINTAINED Against all Modern Opposers IN A TREATISE ON The 29th of May 1681. being Trinity-Sunday and Anniversary Day of His Majesties happy Birth and King and Kingdoms Restauration By HENRY ANDERSON M.A. Vicar of Kingsumborne in Hampshire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear God Honour the King 1 Pet. 2.17 LONDON Printed by J. M. for Will. Abington near the Wonder-Tavern in Ludgate-street and Will. Clark Book-seller in Winchester 1684. TO THE High and Mighty MONARCH CHARLES II. By the Grace of God King of Great Britain France and Ireland Defender of the Faith Most Dread Soveraign AMongst the multitude of Sacrifices which daily offer themselves to your Sacred Majesty of the richer sort if this mean Oblation of a Turtle find your Royal Aspect speaks only the Grandeur and Heroick Greatness of England's Monarch who darts the diffusive beams of your Goodness throughout your Realms on your Liege People by your auspicious and most gentle Government being cherish'd by the gracious Rays of Soveraign Power as the obscure parts of the Earth are by the radiations of the Sun These happy Influences like the Dew of Hermon descend upon all that are not guilty of Disloyalty and trample not on Regal Power in abstracting their Allegiance for such are no longer Subjects but Rebels that despise Dominions and speak evil of Dignities contemning the bright and splendid Crown of Soveraignty Sacred and Divine is Royal Majesty as it is a reflection of that above and it is the Glory thereof to protect things Sacred therefore it looks so high and prefixes so mighty a Name which can give a sufficient value to things in themselves both mean and worthless however imperfect your favour is able to supply and give it life if the production be not unworthy you Royal Patronage yet it is not improper to lay it at the feet of Majesty because the Holy Trinity that Theological Mystery is the Article of our Creed and it can't take a more rever'd Sanctuary for its safety than the Defender of the Faith whose prudent and Princely Conduct crowns all our Felicities with a calm Tranquillity in Church and State therefore let us serve the Lord our God and Charles our King whom he hath raised up unto us Long long may you flourish with a Crown of Glory on your head and a Scepter of Triumph in your hand bathing your feet in the blood of your Enemies and live to be as you are the delight and glory of your People and we trust under your shadow being not only to Moses a Protection but to all the Tribe of Levi that wait at the Altar and the great Argosie the Ship Royal of the Church would have dash'd against the rocks and been swallowed up by the quick Sands or by the malignity of cross and contrary Winds of a pretended Religious Crew who delight in Blood and Treason unless your Sacred Majesty who as a Guardian Angel that sits at the Stern by some propitious gales from Heaven had guided and conducted her to the fair Havens of Peace As Protection so it humbly craves Acceptance because goodness is the honour of Greatness and that Persian Monarch was not more famous for accepting a little water from the hand of a loving Subject than your Sacred Majesty is renown'd through Britain's Orb for your gracious Clemency to all and particularly to the Offerings of the Sons of Aaron though this Piece blushes at the confidence of its Dedication as not worthy the approach of Royal Presence or Majesty's judicious Eye being like the straw and brick of Egypt very inconsiderable in regard of the polishing carving and Cedar-work of the Temple performed by a Bezaleel and Aholiab that can curiously work in Gold yet I contribute my Mite and cast my little into the Treasury but with such humility presented as speaks Loyalty and not presumption shewing the World in all expressions of a grateful mind and emanations of the greatest affection where Duty binds me to pay the Fealty and Homage of my Obedience Celebrating the Memory of this Day * May 29. with ebullitions of Joy and Satisfaction as it carries the propitious Star of Royal Birth with a Constellation of Blessings to the Kingdom in a happy and peaceable Restauration Almighty Goodness setled us on our old Basis and by a Miracle of Providence restored to us our Prince Religion and Government for which Mercy we magnifie the Glorious and Eternal Trinity humbly beseeching the Father Son and Holy Ghost to continue to your Regal Majesty a long and prosperous Reign over us with an affluence of Health and Wealth Triumphs and Conquests here and when you shall put off the Glories of a Temporal Soveraignty and lay down your mortal Diadem you may exchange it for an immortal Crown eternal in the Heavens being incircled with the Rays of Glory and Happiness in a Life that never pays Tribute to Death So prays Your Majesty's most humble obedient and Loyal Subject Henry Anderson THE HOLY TRINITY ASSERTED AND MONARCHY MAINTAINED Against all disloyal Opponents in a Treatise on the 29th of May 1681. being Trinity-Sunday and Anniversary Day of His Majesties happy Birth and King and Kingdoms Restauration Psal 73. vers 25. Whom have I in Heaven but thee And there is none upon Earth that I desire besides thee COntentment is the universal Center to which all the thoughts actions and contrivances of Men tend the point to which they are all directed is satisfaction This is the great spring to all the various motions of Mankind and however distant and contrary their ways and courses their inclinations and constitutions are yet here they all meet and concenter in this one reconciling object Contentment and satisfaction is that which the Learned seeks to obtain in his industrious quest after Knowledge This Jewel the Merchant seeks in his dangerous Voyages the ambitious in his passionate pursuit of Honour the covetous in his unwearied heaping up of Treasure the wanton in his pleasing Charms of Beauty the Conquerour in his earnest desires of Victory and the Politician in his deep Designs But alas the misery of Man is That he would find that in the variety of the Creatures which is no where to be found but in the unity of the Creator the Father the Son and the Holy Ghost For absolute content dwells not here below It is not in Granaries fill'd with plenty in ambitious Haman's state and grandeur in Samson's lovely Dalilah's in Nebuchadnezzar's Rule over the World it must arise from no other spring but God the Holy Trinity alone who is the only Principal of Being and Fountain of true content And King David draws a right line to the immoveable Center and directs the Soul to the true Zenith of happiness God himself Whom have I Heaven but thee God alone is the purest Truth the chiefest Good and final End of intelligent Beings which speaks the excellency of Christianity in reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sublimity
Homer that God is the Father of Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Angelical Beings and of the Souls of men of Spirits hath inspired into our immortal Souls an infinite appetite that no finite excellency created comfort or earthly thing can possibly fill Gold Silver Riches Honours Crowns Kingdoms are no fit matter or adequate object for such an immaterial and heaven-born Spirit to repose and feed upon with delectation and contentment but it would still be transported with a passionate disquietness ‖ Non satiat animum nisi incorruptibilis gaudii vera certa aeternitas S. August until it fasten and fix upon an object infinite both in excellency and endlesness wherein is contained the whole latitude of Entity and Goodness the ever blessed and only adored Trinity Which doth convince men That compleat happiness in this Life is a meer Speculation and it is not to be had in the valley of tears but in the possession of superlative Felicities let us therefore besiege Heaven with our united forces * Mat. 11.12 Faith is instrumentum ad scandendum coelum and Prayer is clavis coeli the Key that opens the Cabinet where the Jewel lies no other Artillery but this can batter the Citadel of the great King for Heaven it self can't be proof against Petitions often darted towards it but the violenâ—â— will take it by force Faith and Prayer and raise such batteries against Gods gates that we may break open those everlasting doors and take the Treasures of Eternity Livy tells us That the Gauls when they had tasted the Wines of Italy were so much taken with the pleasantness and lusciousness of them that they would not after rest contented with a bare Commerce and Trade thither but fixed their resolutions by Conquest to get possession of the Land that brought it forth Thus the Antepasts of Glory do but provoke the desires and erect the appetite of the believing Soul he is so far from being satisfied by foretastes or comfortable intercourse which it enjoys in part with the blessed Trinity by the Word Sacraments and other holy Ordinances that they do but augment his thirst after a plenary fruition out of the during Well-springs of Life and Immortality therefore his resolves are by a holy violence and conquest to get a possession in that spiritual Canaan from whence these Grapes are brought as Prelibations that he may drink of that Wine of the Kingdom and of those Rivers of pleasure Whom have I besides thee Thou O God dost far surpass all the contents of Israel as light doth pitch'd darkness thou art the joy of my heart and my portion for ever aim then at delights which transport Souls ravish Angels and force Seraphims into ecstasies Thirdly Quis mihi Who is for me Who pleads my cause in Heaven not any Saint or Angel nor yet the Holy Virgin * The Church of Rome gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Saints in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more Worship to the B. Virgin But the Church of England 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the glory of religious Worship is not to be given to any Saint or Angel though never so blessed and glorious S. John falling at the feet of the holy Angel with an intent to worship him Rev. 22.8 9. met with a timely prohibition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See thou do it not if that Spirit no less humble than glorious bright had not given him to know that he was hiâ— fellow-servant that honour belongs to our Master only and not to me worship God Here let us remember those excellent words of S. Austin Tutiùs jucundiùs loquar ad meum Jesum quà m ad aliquem sanctorum Spirituum Dei I can speak safer and more pleasantly or chearfully to my Lord Jesus than to any of the Saints and Spirits of God If praying to Saints or Angels or the Holy Virgin had been a useful piece of Christian devotion that during above 4000 years that God had a Church in the World not one example saith the Reverend Dr. B. in his Missale Romanum is recorded in Scripture of any Holy man who ever called upon any created Saint or Angel And how is it like or possible that the universal Church in after times should learn either new ways towards Heaven or new ways of true help and comfort which neither Patriarchs nor Prophets nor Apostles ever taught or knew As the Pagans took the Idea of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonology from the Scriptures account of the true Messiah so in like manner the Papists received the original Idea of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint-worship from this Pagan Demonology as 't is evident from 1 Tim. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rarely demonstrated by Mede in a Treatise called The Apostasie of the latter Times but thou O Lord. And do not some dote on Images ‖ Lactantius says in relation to Images Dubium non est quin religio nulla sit ubicunque simulacrum est Where-ever an Image is meaning for Worship there is no Religion for it robs God of honour who will not have his glory given to another nor his praise to graven Images promulgated by his own holy Law The Greek Church speaks emphatically We do not forbid Pictures the Art is noble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but their adoration and worship we detest as forbidden by the Holy Ghost in holy Scripture Hab. 2.18 19. lest we should ignorantly adore Colours Art and the Creature instead of our Creator They worship the Creature saith S. Paul Rom. 1.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the Creator so it should be read if we worship any Creature besides God worshipping so as the worship of him becomes a part of Religion is a direct Superstition therefore it is good reason that the Watchmen who stand upon the Lords Tower and tell what of the night should decry the darkness of Idolatry and Superstitition and warn the people that they may neither be taken into the whirlpools of danger nor carried down the stream of ungodliness but walk in the ways of Scripture and Christianity contending for that Faith which forbids all worship of Images with the Romanists and others on Imaginations with Factionists who fall into the heat of contention the fire of Schism How few are in the right way of Gods prescriptions which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord our God is one Lord. Unity is written in the high Court of Bliss in Letters of Glory and ought it not to be in golden Characters or capital Letters here below to be seen and read of all men and be set as a Copy for others to write after Christians should live on Earth as Angels do in Heaven not disagreeing among themselves Many that would be lookt upon as living stones in the spiritual building go about to demolish so fair a structure by bringing into the Temple the noise of axes and hammers and when they may be sharers in the
varieties as pain and grief pleasure and sadness so that the greatest happiness that the world can afford is not able to fill the unlimited desires of the heart but God only For the world the Fools Paradise is full of Vipers the obscure print of unsound joys a dream'd sweetness and a very Ocean of gall and so there is nothing on Earth that I desire besides thee Mundo utamur use we may but not adore the Creature we may look upon fair this picture as the work of the Almighty but not esteem it for a Deity or a God like the foolish Egyptians or those Persians that gave veneration only to the lustre of their Jewels The Christian account as to Divine Arithmetick is cast up for another world Psal 90.12 to be a Denizen of the New Jerusalem an Heir of Eden a Peer of Paradise a Pearl of Vertue a Star of Glory Although we are Sojourners here * A Christians life is a meer pilgrimage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are all strangers and pilgrims therefore let your conversation be in Heaven and well may I with S. Paul advise you so to do because it is the chiefest Principle in Christianity for as the Stars move in their several Orbs and the Planets in their Circles so a Christians Sphere is above in Heaven there he performs all his regular motions however we are Muncipes Coeli Freemen of Heaven Inceptors in Happiness Probationers for Glory and have the priviledge to be called and own'd by God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fellow-Citizens of the Saints walk therefore worthy of this honourable City whereof you are Members and worthy of the Parents from whom you descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Thucydides * Thucydid l. 4. A Christian is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that lives in the Confines of Heaven so that whilst he is here on Earth he wants but the courteous hand of Death to put him into possession and give Livery and Seisin of that above 2 Cor. 5.1 Heaven then is my home the Creator my Father the Judge my Advocate the Spirit my Consolation therefore there is nothing on Earth that I desire besides thee The opposition of Notes on both being the second general now appears First In primacy of Order King David is the glass in which we may behold Christian practice In his thoughts Heaven takes the precedency of Earth Whom have I in Heaven but thee O Lord This is his first care to seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdom of God here is the primum mobile that moves his heart his will and his affections Heaven then the desire on Earth follows after and it is honour enough for this vile Earth to wait upon Heaven Let us not now chaffer Heaven for Earth as sottish Indians truck away Ore for glass and for the gaudy nothing of this life hazard our immortal Souls to everlasting flames and for the toyes and vanities of this world lose an Eternal Kingdom and for a glorious mortality bid adieu to Heaven which ought to have the precedency in our heart and affection Open our eyes O Lord that we may see those glorious rayes that stream from the Divinity and so beautiful an object will be enough to draw and attract our hearts unto thee echoing forth the Anthem of the Text Whom have I in Heaven but thee And there is none upon Earth that I desire besides thee Secondly Take it in the sense of the Verbs habeo desideravi habeo in Coelis I have in Heaven desideravi in terris I desire on Earth Here we tire our selves with a restless fancy still wandering through the Creation but never finding any satisfaction but in Heaven there are all things that may delight us and solace the faculties of our Soul For God is a plenitude of light to the understanding a multitude of peace to the will Eternal joy and consolation to the memory And in Heaven all our desires shall be satisfied with fruition and those excellencies will always supply new and fresh desires to the Soul which in the beatifical vision shall enlarge into that vast and infinite satisfaction that it shall be lost in the enjoyment and most happily plunged in that fruition which we shall never fully understand but be still more and more happy in having pleasures so great as to transcend our knowledge How glorious is that Sun that sets not and how clear is that day that is not chased by the darkness of the night Heaven is that resplendent residence and of this bliss there is such a fulness that our heads are too thick to understand it or if we were able to understand it yet our hearts are too narrow to give it entrance or if our hearts could hold it yet our tongues are too stammering to express and utter it * Mens deficit vox silet non mea tantùm sed Angelorum S. Ambrose If the Heaven were fuller of Stars than it is and if this lower World were adorned and illuminated with as many Lamps as 't is capable of yet would they never be able to supply the absence of one Sun Neither can the sons of men with all their Lamps and Torches of Reason make up the least shadow of Glory the least appearance of Heaven There 's such depths such Pleonasms such Oceans of perfection in a Deity as it exceeds all intellectual capacity for it is such as eye hath not seen ear heard nor yet enter'd into the heart of man to conceive what the Almighty the great Being of Beings hath prepar'd in Heaven for those that fear him And though some vessels contain more than others yet all shall be full there shall be no vacuity or want in any Lastly Take it in the diversity of the prepositions cum praeter nothing with nothing besides thee O Lord Heap up all the riches of the world into one pile till they reach the Stars and charm all the delights of the world into one Circle and enjoy them freely yet there is a desire in man which looks above them for whom have I in Heaven but thee And there is nothing on Earth that I desire besides thee The Organ of a Christian Ear is not for Earth its musick is mixt with too many discords 't is Heaven it aims at the Angels with whom it would consort and the melody of the superiour powers that yields the most absolute concord This is the Psaltery that King David sings to and is the true Ela of a Christian Whom have I in Heaven but thee And there is nothing on Earth I desire besides thee How miserable are they then whose pleasures only divert them from God their Maker and have no other Apology for their Neglect of Heaven than what Sin can make that court the World and for a fading Embrace exchange a Diadem of Bliss a Crown of Glory And here let us raise our Thoughts from Earth to Heaven because the glorious
Why should we strive with danger for what we may be ignorant of with safety In such things admiration is better piety than apprehension Nothing breeds more Atheists among us than this the first spawn of sin Curiosity which plucks still at the forbidden Tree The Arminians will find a reason in us of Gods Decrees The Socinians also will have a reason of his Mysteries except they see they will not believe Our sight now doth disperse and lose it self in the immensity of the extent for who hath beheld it that he might demonstrate it Not the Angels for they cover their faces much less we that dwell in houses of clay and have that ignorance and guiltiness those glorious Seraphims are freed from Isa 6.2 that cryed one to another and said Holy holy holy One of the Ancients glosses finely upon it Vnum Jehovam celebrant repetendo unum idem Sanctus trinum agnoscunt ter repetendo quod uni tribuerunt A Trinity they acknowledge in that blessed Unity of the Godhead whilst they repeat thrice Holy holy holy three in one and all three but one God Many of Gods incommunicable Properties and Works have though most unjustly been attributed to false Gods as Eternity * O Pater ô hominum divumque aeterna potesias Virg. Aen. Omnipotency †Teque Omnipotens Neptune invoco Cic. Tusc l. 4. Creation ‖ Ovid. Met. l. 1. of Heaven and Earth Divine Providence * Jovis nutu arbitrio coelum terra mariaque reguntur Cic. de Fin. and the like But it never came into the mind of any Idolater to think his God to be three in one therefore let us not furnish our heads only with Speculations but laying up Divine things within our hearts and drawing them out into our lives in order to practice that we worship one God in Trinity and Trinity in Unity neither confounding the Persons nor dividing the Substance as it is in the Creed of S. Athanasius The Deity is the ground of our Adoration and as it is necessary for every one to be established in this truth that there is a God so likewise that there is but ‖ Vnitas Divinitatis Personarum pluralitate multiplex S. August one God and not a plurality as the blind idolatrous Heathen imagine We ought then to make God the object of our highest admiration and of our greatest love to offer Sacrifices of Prayers and Praises to him in all our ways to acknowledge him and chearfully do what he commands to trust in him and depend upon him for our life is lent us for no other end but to be mindful of Eternity and cast up our eyes to Heaven our future happiness Anaxagoras being askt wherefore man was made replied To behold the Heavens Psal 8.3 For not a Star sparkles there but is a Preacher and Herald to the Majesty of its Maker Empedocles likewise being demanded why he desired to live in this world answered only to contemplate Heaven Christianity is a kind of religious Astronomy the contemplation and study of Heaven No Geometry or measuring the Earth in the Christian Mathematicks unless it be that our Souls might more easily take footing in Heaven And as Philosophy describing Lines drawn from the Center of the Earth may go to the Circumference of the Heavens so according to our comportment in these short moments wherein are compriz'd the Lines of Life which we are to live on Earth shall be the definitive Sentence of an Eternal abode Our true happiness depends upon our well management of our time here and it highly concerns us to foresee what will be our future state For in this life we sow those seeds whose fruits either of misery or happiness we shall gather in another World and reap them in Eternity Let the serious consideration how short our time is on Earth enforce upon us a care of redeeming it and use it not to the maintenance of wickedness and vice but the promotion of true Religion and Vertue that our future state may be as happy as it is sure to be lasting There are but few that consider that their time here on Earth is but a Prologue to an everlasting state In this vast Eternity you must live why do you not let your thoughts be more upon it Your minds that love to count the days of this narrow life extend themselves unto Eternity where there are no limits at all Tell the torments of everlasting Fire the aking thoughts if you can of a burning Soul that fryes in the Wrath of God to eternal Ages Then number the Joys of Heaven tell the Notes of that Celestial Quire the Hymns of Praises that they sung and though thou hadst a head as big as Archimedes that could tell how many Atoms of dust were in the Globe of the whole Earth yet all these were but as a single Atom in comparison of those endless joys or sorrows And it is an Oracle of infallible truth and a promise that remains for ever to the righteous Your joy shall remain Joh. 16.22 none shall take it from you Therefore Heaven is the most lovely amiable and most desirable object The Enjoyments of Riches Honours Kingdoms Feastings with us in this World are but short and transitory but in Heaven there shall be an eternal Feast The Jubilation of the Lamb shall be for ever and shall be extended to the vast duration of Eternity O my Soul why dost thou not aspire and mount up to the Center and Light of Glory to the Fountain of Beams and Brightness from whence thou wast derived How happy shalt thou be when thou shalt lay down corruptible rags of Earth and being delivered out of the Prison of this wretched Body may'st be thought worthy to hear the sacred Songs of that Celestial Harmony and the Praises of the King Eternal of that glorious Empire How accomplished shall thy Honour and Glory be when it shall come to thy turn to sing a gracious Hallelujah Join unto all this the pleasure there is to live in the company of Angels to enjoy the grateful conversation of all those excellent and sublime Spirits where Angelical Troops make ravishing Musick and to behold Armies of Saints more bright than the Stars of Heaven to contemplate the Sanctity of the Patriarchs the Hope of the Prophets the Crown of Martyrs the white and flowery Garland of Virgins And as for the Soveraign King who keeps his Residence in the midst of that glorious People what tongue is able to speak his praise O Israel Now how goodly are thy Tabernacles how delightful thy Pavilions Gardens water'd with floods and fountains are not so flourishing nor are the fruitful Valleys so abundant Let us not then suffer our selves to be abused any longer with the delusive appearance of this World but fix our Eye on Heaven because it is a fairer object than Earth for our contemplation joining with the Royal Prophet as it is in the Verge of the Text Whom
have I in Heaven but thee All the Blessings that we do enjoy are the sweet influences of Heaven upon us Spiritual or Temporal First Spiritual Blessings in heavenly places arise from no other Spring and are Irradiations of the Trinity and the great kindness of Heaven to Mankind in relation to these Souls of ours The Father Son and Holy Ghost have all done their parts for them The Father gave his only Son the Son gave himself left his Glory and endured the bitter Death of the Cross meerly to keep our Souls from perishing The Holy Ghost is become as it were our Attendant waits upon us with continual offers of his Grace to enable us to do that which may preserve them These things all the Persons work equally and inseparably in respect of the Cause and Effect It is a Rule in Divinity That all the Works of the Trinity ad extra are common to the whole Trinity God the Father Son and Holy Ghost do co-operate and work together for what one doth all do yet in congruity we attribute a distinct Act in regard of the Order and Object 1. The Father Creates Gen. 1.1 In Order the original of Action is ascribed to the Father Joh. 5.17 19. 2. The Son Redeems Gal. 3.13 The Nature and Manner of Working to the Son Joh. 1.3 Heb. 12. 3. The Holy Ghost Illuminates 2 Pet. 1.21 The Efficacy and Power to the Holy Ghost 1 Cor. 11.12 The Father is to be adored as altogether of Himself The Son to be glorified as that Consubstantial Word The Holy Ghost to be magnified as that Co-essential Spirit eternally proceeding from Both. The Three Persons in the Trinity is the Object of our Faith and we daily owne it in our Creed 1. We believe in God the Father who made the World 2. In God the Son who redeem'd all Mankind 3. In God the Holy Ghost who sanctifies all the Elect People of God An Unity of Essence and a Trinity of Order Ordo Originis though not Regiminis Co-ordinativus though not Sub-ordinativus of Priority though not Superiority a First a Second and a Third though not a higher lower and lowest Deut. 6.4 1 Cor. 8.6 for the Lord our God is one Lord the Godhead or Essence of God is one undivided * This Tradition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a point of great discourse amongst the Ancients it was the great Principle on which Parmenides founded his divine Idea's delivered by Plato Platonicae ideae ortum habuerunt ex Parmenide cujus magnum principium fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and many one in the Architype Idea God many in their individual Natures or otherwise it relates to the Unity of the Divine Essence and the Plurality of Persons for the Platonists speak much of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Trinity Parmenides who followed Pythagoras is brought in by Plato philosophizing on that old Axiom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and Many and determined thus That God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. one Divine Essence he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one immutable Being he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Eternal Being This Plato discourseth in his Philebus at large shewing how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One was Many and Many One. And it is not only good Philosophy but sound Divinity the Godhead considered diversly for the manner of Being is Three Persons in One Essence the Father the Son and the Holy Ghost 1 Joh. 5.7 The Father is the First Person of the Trinity having Foundation in none of Personal Substance 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not begotten to the Father The Son is the Second Person of the Trinity having Foundation of Personal Substance of whom he is eternally begotten Joh. 5.26 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Begotten to the Son The Holy Ghost is the Third Person in the Trinity having Foundation from the Father and the Son from both which he especially proceedeth Joh. 14.26 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proceeding to the Holy Ghost Here is a threefold Unity of Persons in one Nature of Natures in One Person of Natures and Persons in One Quality In the First is one God In the Second one Christ In the Third one Spirit All this Unity is but to usher in a single Deity S. Paul concludes all with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one God Eph. 4.6 And the Soul carrieth an Image of the Unity of the Godhead and Trinity of Persons in that there is one Soul with three Faculties of Understanding Will and Memory Let us all now lift up our heart and voice and praise God chanting forth the Anthem of the Seraphims for the Redemption of the World by our Lord Jesus Christ the Second Person of the Trinity concluding with S. Basil's Liturgy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God our God who hast sent this heavenly Bread the Food of all the World Our Lord Jesus Christ to be to us a Saviour a Redeemer Therefore with Angels and Archangels and all the Company of Heaven we laud and magnifie thy glorious Name evermore praising thee and saying Holy holy holy Lord God of Hosts Heaven and Earth are full of thy Glory Secondly As Spiritual so Temporal Blessings are the product of Heaven This Day is a signal Instance and carries with it the Pomp of Blaze and Splendour as it is the Anniversary of His Majesty's happy Birth and Nativity And that Divine Providence that brought him this Day into the World hath led him by the hand of his visible goodness Ever since he entred the porch of life and walked upon the pavement of the Earth he has had the Royal Charter of Heaven and enjoy'd the testimony of Gods special care even a Writ of Protection 1 Chron. 16.22 Touch not mine Anointed do my Prophets no harm His Life hath been a continued Series of Divine Favour The Adversary hath not been able to do him violence the Son of wickedness could not hurt him but he hath smitten down his Foes before his face cloathed them with shame and wounded them that hated him The great Majesty of Heaven was a Helmet of Salvation unto him a strong Tower of Defence against his cruel Enemies Domestick and Foreign at home and abroad First Cruel Enemies at home who invested their Sword with the Authority of Law and made themselves after the Image of a King and usurp'd the Seat Royal chang'd the Kingdom into a State and Monarchy into a Common-wealth This was in the time of our late Troubles and Confusions when Monarchy was shaken off Religion and Property were lost and Laws and Liberty were with no small violence invaded being as in the days of Jeroboam whoever would 1 Kings 13.33 were consecrated Priests of the high places And when Souldiers turn'd Preachers every act of Providence that seems to favour their Designs shall be the voice of God Every opportunity to do mischief to such as they
Orat. 2. time we had no other weapon nor wall nor bulwark but our hope in God left us whom could we have either to hear our prayers or to protect our persons but him August in Psal 124. And S. Austin saith That though Julian was an Apostate an Idolater and a wicked man the Christians were subject to him their Temporal Lord out of respect to their Eternal Lord. Rogamus Auguste non pugnamus non timemus sed rogamus S. Ambr. l. 5. ep 33. We intreat O Emperour say the Souldiers in Ambrose his Cause against the Arians we fight not neither fear we and yet we intreat only We will stand to it and fight it out even to death Stahimus pugnabimus usque ad mortem si ita oportuerit pro matre nostra non scutis gladiis sed precibus fletibusque ad Deum S. Bern. Epist 221. if need be saith S. Bernard for our Mother the Church but with such weapons as we may not with Sword and Target but with tears and prayers to God These were the weapons of the old Christian Martyrs Tertullian also to Scapula the Viceroy of Carthage Absit ut ultionem nos aliquam machinemur quam à Deo expectamus Far be it for us to attempt or plot any revenge of our wrongs which we expect from God We saith he are defamed for seditious against Imperial Majesty * Circa Majestatem Imperatoris infamamur tamen nunquam Albiniani nec Nigriani nec Cassiani inveniri potuerunt Christiani Christianus nullius est hoslis nedum Imperatoris quem sciens à Deo suo constitui necesse est ut ipsum diligat revereatur honoret salvum velit cum toto Romano Imperio quousque seculum stabit Colimus ergo Imperatorem sic quomodo nobis licet ipsi expedit ut hominem à Deo secundum quicquid est à Deo constitutum solo Deo minorem Tertul. ad Scap. and yet never were the Christians Rebels as several of your own Religion have been Albinus Niger Cassius were Traitors against Marcus Antonius Commodus Pertinax and Severus the Emperours A Christian is Enemy to no man much less the Emperours knowing that Regal Dignity is constituted and ordained of God and therefore necessarily to be loved reverenced and honoured whose prosperity together with the welfare of all the Roman Empire we wish and desire so long as the World shall endure We honour and worship the Emperour so as it is lawful for us and expedient for him as a mortal man next unto God of whom he holds all his Authority only subject to God and so we make him Soveraign over all And it is manifest we live according to the Discipline of Divine patience whilst being so great a multitude we behave our selves with peace and submission This hath been the practice of good Christians in all Ages and to do otherwise is to sit in the Throne of the Almighty and to slight the Legislative Power turning God out of his Soveraignty affronting him in his Authority and in his Laws making themselves the sure Heirs of Heaven because the Apostle saith They that resist shall receive damnation All Subjects Prelates Peers and People are forbidden with the tongue to revile Kings Exod. 22.28 with the heart to think ill of them Eccles 10.20 or with the hand to resist them Rom. 13.2 It is not the wickedness * Si à saevo Principe crudeliter torquemur c. subeat primum delictorum nostrorum recordatio quae talibus haud dubie Domini flagellis castigantur inde humilitas impatientiam nostram fraenabit nobis nullum aliud quà m parendi patiendi datum est mandatum Calv. Instit of the Prince should cause any to neglect their duty to his Person nor the injuries done by him tempt them to forget their Allegiance because in the worst ‖ In homine deterrimo honoreque omni indignissimo penes quem modò sit publica potestas praeclara illa divina potestas residet quam Dominus justitiae judicii sui ministris verbo suo detulit proinde à subditis eadem in reverentia dignitate habendus quantum ad publicam obedientiam attinet quâ optimum Regem si daretur habituri essent Calv. Instit and most unworthy King the Divine Authority resides which God in his Word hath given to righteous Magistrates and therefore Subjects are to have the same reverence for him as far as it belongs unto publick obedience as for the best King The Divine Wisdom by the Tyranny of cruel Kings †Etsi non loquatur Dominus satis tamen flagellis ipsis plagis vocat ut enim Scripturam nobis omnem Prophetas Doctores Monitores deesse fingamus aerumnis tamen calamitatibus nos erudit ut breviter definire possimus plagam vocationem ad poenitentiam esse Calvin Wicked Princes by Divine permission are exalted to punish the sins of the people tollenda est igitur culpa ut cesset Tyrannorum plaga Aquin. de Regim Princ. l. 1. c. 6. makes tryal of the Vertues and Graces of his Saints and people that they who are found patient in tribulation constant in truth loyal in subjection may be crown'd with glory and happiness It was the height of Caesar's ambition to walk in the steps of Alexander and of the Turkish Emperour to walk in the steps of Caesar and of Themistocles to walk in the steps of Miltiades so it is the height of a Christians glory to be a follower of Christ who is the Mirrour of Angels and Beauty of Heaven whose life is the perfect Idea of all Vertue and exact Pattern of holy living tread therefore in the holy steps of the blessed Jesus the Saviour of Mankind whose actions should be our instruction and the patience and obedience practised by our Lord the rule of our imitation Leo in Serm. de Nat. Dom. Frustra appellamur Christiani si imitatores non fuerimus Christi Christ and his Apostles both by Precept and Example left to all succeeding generations Christian obedience and subjection Had the Language of the Scripture and sacred Oracle of the Word so positively declared against Conformity as it has REBELLION the Dissenters of this Age would have got into the Revelations to loosen the Seals pour out the Vials and phantastically interpreted the Fates of Kingdoms and Churches ruine God is angry with them says the elegant Moralist Plutarch that counterfeit his Thunder and Lightning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Scepter his Thunderbolt and his Trident he will not let them meddle with these he does not love they should imitate him in his absolute Dominion and Soveraignty in the arm of his Power or finger of his Miracles but loves to see them darting out those amiable and cherishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those beamings out of justice goodness and clemency imitating his meekness and humility long-suffering and