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
Purple Robe they bow their knees and cry Hail King of the Jews Joh. 19.2 3. They cut down branches and spread them in the way singing Hosanna to the Son of David when they part his garments and for his vesture cast Lots And whatever dress they put on display them to be a spurious brood within the pale but no true Sons of the Church were they so their looks would not speak smiles whilst storms did surge in their breasts who about the froth of their own brains dare rent the peace and tranquillity of it and war for the aery projections of their giddied heads as if Heaven and Earth were little enough to be mingled in the quarrel tearing the seamless Coat of the holy Jesus in pieces causing Divisions and Schisms that our holy Mother the Church is forced to utter her unwelcome voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Caesar said to Brutus What thou my Son But we are of a strange disposition we use not to regard the Sun or Moon till we see them in Eclipse Lunâ non aspicimus nisi laborante saith Seneca And that course of Aristotle with his Auditors best suits with our Natures before we are enamour'd with this holy concord we must be acquainted with its opposite vices * It is a Rule in Logick Contraria juxta se posita magis elucescunt And a little knowledge in Judicial Astrology will serve the turn to predict the ill effects of the Serpents teeth division An easie Observation can foresee and foretel the sad Events of excentrick Motions and intestine Wars Peace and Unity like light and fruitful showres descend from above from Heaven from God but strifes and dissentions like tempestuous Vapours and fiery Exhalations come from the Earth from the devillish hearts designs and practices of men The Orator said well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any rash hand or furious head may inflict a wound or kindle a fire but it is God alone who can heal up the breaches of a Church or State Private grudges and contentions like several Cards in a Map whose Lines are drawn infinitely crossing cut and thwart each other must needs shew us the way to publick calamity When humane Societies become Cannibals to one another the bands of love which hold Mankind together must necessarily be dissolv'd and we can't but behold a very sad Landskip of horrour and confusion because animosities and divisions feed on envy and malice so long till they break forth into a consuming fire in ruine and desolation by an open Hostility The Earth grows wild and becomes a great Forest of savage and cruel Monsters and Mankind turns Beasts of prey one towards another When our united Force should encounter Babylon the common Enemy * Cumque superba foret Babylon spolianda trophaeis Lucan we weaken our selves like those ancient Romans by mutual dissentions and perish by our own oppositions If Christians would but take the Moralists counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spend and derive their malice some other way for many had rather employ their time in picking and feeding quarrels in the Church at home than advance the unity of the Faith abroad and how can any expect security from their enemies while they are at variance thus with themselves Do any hope to escape the fury of Aliens while they are ready to sheath their Swords in each others bowels Eph. 4.3 S. Paul that great Patriot of Religion and glorious Angel upon Earth perswades all to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unity of the Spirit in the bond of peace And if he hath but reason enough to make him a man and so much Religion as will name him Christian I doubt not but he will hearken to S. Peters advice 1 Pet. 3.11 to seek peace and ensue it And will follow that which makes for peace as S. Paul would have us Rom. 14.19 for whether it be a security from open Invasions or an immunity from home-bred Oppositions it is dulce nomen pacis even to them that know no more of it besides its name The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a comprehensive term and signifies all prosperity or outward happiness in the Hebrew stile or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to knit being as 't were the tye of mens affections in either of these respects 't is a thing delightful under any notion it is amiable and lovely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nazianzen It is a kind of sweet divine and heavenly concent harmony or beauty of things subordinate one to another In the oeconomy of Nature unity or peace is the combination of Creatures by symbolical qualities so contempered and disposed by the will and pleasure of the All-wise Creator that all agree to a perfect harmony of the Universe to make up one intire body the World In the lesser Worlds of mixt Bodies peace or unity is the equal balance or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due moderation and temper of humors and parts which keep their true place and proportion Quâ quodlibet corpus non minùs appetit unitatem suam quà m Entitatem therefore it preserves Unity as its Being In the Political World the State peace or unity is the setling and due ordering of things by just Laws of Government so that Laws and Government are the Charter of our Lives and Liberty the Pillar and Basis of States and Kingdoms and Cement of all Societies for the whole design of Civil Power or Authority is to procure the private and publick happiness of Mankind to preserve men in their Rights against the insolent Usurpations and Outrages of murders perjuries fraud and violence and such like misdemeanors as would invade the World with Anarchy and disorder and bring the Politick Body to confusion There is no one thing Religion excepted that more secures and adorns the State than Justice * Jus aequitas vincula civitatum Cic. Parad. doth It is both Columna Corona Reipublicae saith a Reverend Father of the Church a prop to make it subsist firm in it self Pietas justitia duo sulcra Reipub. columnae regni Vbi non est pudor nec cura juris sanctitas pietas fides instabile regnum est As is well observed by the Tragedian and as a Crown to render it glorious in the eyes of others Truth Order and Justice are the only foundations of Peace and Unity in Church and State In the rational World as men who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational and sociable Creatures Unity is the conjunction of every mans powers and faculties in himself composing one individual inclination and then concurring to a general union of wills and affections for Truth is but one as the Center and draws all minds to an unity which tend to it In the spiritual World as Christians the Church is not a name of division but of unity and concord * Ibi non est Ecclesia ubi non est
a perfum'd breath and richness of Language as if they were made with the first Adam speak of the Dictates of the Patriarchs and Testimonies of the Prophets but in vain do any boast they are descended from Abraham since he is not a Jew who is one outward in the flesh bur inward in the Spirit as our Saviour told the Pharisees vaunting of Antiquity Joh. 8. except they did the works of Abraham and abide in the Truth Truth then is the Child of Time and as there is Antiquity of Time so also of Truth and Doctrine And so long as the Romish Church continued in the profession and practice of Apostolical purity i. e. of Faith and Doctrine which was once given to the Saints all other Christian Churches held Communion with her for the Church of Rome did not anciently in former Ages hold all these Doctrines which now she owns The ancient Church of Rome was but a Member of the Catholick Church of God of which Jesus Christ was Head But the now Roman Church does at this day what S. Augustine * De Vnit Eccles cap. 6. told to the Donatists inclose the Catholick Church within their own circuits and usurps it wholly to her self of which the Pope is Head And the Papacy will have their Pope by reason of the Kingdom of Christ to be the Head and King of the Church in ordine ad Spiritualia and consequently the Supreme Civil Power over the Monarchs of the Earth in ordine ad Temporalia to be the Head and King of the Church Such a Church was never in Rome for many hundred years after our Saviour no Bishop ‖ Gregory Bishop of Rome Ego fidenter dico quia quisquis se universalem Sacerdotem vocat vel vocari desiderat in elatione sâ—â Antichristum praecurrit Pope Pelagius distinct 99. Vniversalis autem nec etiam Romanus Pontifex appelletur Cyril Patriarch of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did assume Christs Title to be the Head of the Church till Boniface the Third who not contenting himself with his Jurisdiction Ecclesiastical and fulness of Spiritual Power but his towring Ambition aspires yet higher and with much contention obtained of the Rebel Phocas about the year 604. who murder'd Maurice the Emperour the Title of Universal The Pope looking for Primacy on Earth is very unlike his heavenly Master whose Vicar he pretends to be Christ paid Tribute unto Caesar Luke 20.25 but the Pope that Prevaricator of the Apostolick See exacts it from them and Caesar pays unto him Our Saviour wash'd his Disciples feet but the Bishop of Rome in these days with imaginary Supremacy causes the greatest Princes and mightiest Emperors do him Homage and swear Allegiance * Clement the Fifth call'd a Council at Vienna An. 1311. in which it was ordained and decreed That the Emperour his Lord should give his Oath of Allegiance to the Pope for being not content with his Primacy abused Religion into Policy and casting off all moderation the Pope devoured the Emperour Thus the Head of the Church degenerated into a Monster and in reaching at Temporal Soveraignty he broke the Spiritual Unity contrary to the Divine Authority and Majesty of the Scripture Let every Soul be subject to the higher powers Rom. 13. and to the King as Supreme 1 Pet. 2.13 As Heathen Rome under the Emperours Domitian and others would be adored as Gods though never so impious so Rome Christian falls under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostle Sitting in the Temple of God as God 2 Thess 2.4 and exalting himself above all that is called God * Zacharias Papa ex authoritate Sancti Petri Apostoli mandat populo Francorum ut Pepinus qui potestate Regiâ utebatur etiam nominis dignitate frueretur Ita Hildericus ultimus Merovingorum qui Francis imperabat depositus est in monasterio missus est Marian. Scot. Hist lib. 3. Lambertus Danaeus in his Response to Bellarmine the great Master of Controversie contending that Childerick was lawfully deposed by Pope Zacharias Can Zachary saith he have Authority in France being a Stranger Can he depose the publick Magistrate being but a private person though he were Bishop of Rome or transfer that Principality to Pepin that he hath no Right unto and commit so many Sacriledges and Impieties stealing from Childerick and giving to Pepin another mans Right Authorizing Subjects to violate their Oaths which they had sworn to their King Transposing Kingdoms from one man to another whereas it doth only belong to God to depose Kings and dispose of Kingdoms Thou mayest see Bellarmine how many outrages this thy Zachary hath committed Resp Danae ad Bellar. lib. 2. cap. 17. pag. 316. in a superlative Greatness and that not of order and precedency only as to Ecclesiastical Regency stretching his Diocese over all Bishops and Churches in the Christian World but of absolute Authority claiming universal Jurisdiction in a Monarchiâ—al Superintendency or Regality over all Christendom with a Power to depose Kings and dispose of Crowns and Kingdoms for the benefit of the Church is a Title only of Usurpation without any ground of Scripture or Antiquity First Christ was no Temporal Monarch but an Eternal King to rescue us from the thraldom of sin the sorcery of the flesh and the Curse of the Law Christ was no earthly King and left no Regal Power to S. Peter therefore the Pope can have no Civil Power or Temporal Dominion as the Vicegerent of Christ and consequently overturns and destroys the Doctrine of Supremacy The Lawgiver himself even Ipse Ille that bare rule in Heaven the incarnate and crucified Messias Joh. 12.36 saith My Kingdom is not of this World Whereas that Sect of Politicians the Romanists turns the Kingdom of Christ into outward Pomp and Bravery and they to have the Managery and Government of it as if the now See of Rome should be known to be the most Christian Bishop not in having with Christ no Temporalties but an absolute Soveraignty to depose Kings and dispose of Kingdoms which is nothing less than a strange Usurpation for the Son of God did never impose such a hard duty and condition to Kings that were to become Christians as to forsake their Imperial Crowns and Diadems except in their hearts and affections and in comparison of the Kingdom of God O Eternal Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light of Truth inspire the Universal Church with the Spirit of Truth Unity and Concord and grant that all they that do confess thy holy Name may agree in the Truth of thy holy Word and live in unity and godly love Secondly View it in relation to the Apostles who were the Patriarchs of the Church And the Evangelists make special mention of their Names as those to whom we owe great honour and veneration being conversant with Christ and daily instructed by him who continued with him unto his Passion and Crucifixion and after his Resurrection