of its object which is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Universe or boundary of the World but God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence all goodness flows the rest repose and tranquillity of all Creatures Aristotle in his Metaphysicks saith That God is vivens aeternus optimus a living eternal and transcendent Good Plato in his Book de Legibus saith That God is bonus causa bonorum omnium good and the cause of all good things And Cicero contemplating God in the happy fruition of himself saith Ea est Dei vita quâ nihil beatius nihil omnino bonis omnibus affluentius cogitari potest nihil enim agit nullis occupationibus est implicatus nulla opera molitur suâ potentiâ virtute gaudet habet exploratum fore se semper tum maximis tum in aeternis voluptatibus i. e. Such is the life of God than which nothing is more happy nothing in the world can be thought to abound with more good things he is implicated in no busieness he undergoeth no labour but enjoyeth his own power and virtue and knows certainly that he shall be always in transcendent pleasures God is the Haven of Eternal Felicity where till we arrive in ouâ— Spirits we are mazed in endless wandrings tortur'd on the rack of self-vexation * Cor humanum in desiderio aeternitatis non fixum nunquam stabile potest esse sed omni volubiâ—itate volubilius de alio in aliud transit quaerens requiem ubi non est In his autem caducis transitoriis in quibus ejus affectus captivi tenentur veram requiem invenire non valet quoniam tantae est dignitatis ut nullum bonum praeter summum bonum ei sufficere potest S August our desires know no shore or bottom And there is no man but feels his Soul too big for terrestrial things too noble to glut it self with base corporeal pleasures and the Understanding too sublime a faculty to subject it self to a brutish appetite these things are never able to fill its vast capacities but only the glorious Trinity its Maker and leaves no room for sorrow to creep in For the heart of man is triangular which the whole circle of the world cannot fill as Mathematicians say but all the corner will complain of emptiness for something else Nothing can fill the heart oâ— man but God Nothing can satisfie it but the Divinity it self There is no thing can give rest to the Soul but only him that made it for the heart of man iâ— like the Needle of the Compass it hatâ— a natural trembling to the Pole even the fruition of bliss And then will the Soul be pleased when it lies down in the lap of Eternity and the Triple Angle of mans heart satisfied being united to God the fountain of happiness where the Angels sun themselves for ever and the Mystery of the Sacred Trinity shall be in full revelation and that inconceivable joy shall be open'd to you which changes not as the Moon eclipsed as the Sun nor set as the Stars Holy David having traveâ—â—ed and coursed the whole world in his thoughts for a resting place like Noah's Dove finds not amidst the swelling Tides of this world whereon to stay his feet returns back again to the Ark with this Olive-branch in his mouth Non est mortale quod opto He finds no sanctuary but in Heaven no safe repose but in the Almighty Whom have I in Heaven but thee And there is none upon Earth that I desire besides thee The Royal Prophet seems to be now under the storms of grief and trouble and placed as it were inter suspiria lachrymas between sighs and tears yet he anchors his hopes upon Providence and chearfully looks up to Heaven fetching comfort from thence with a full assurance of Divine favor and in all pressures or difficulties whatsoever takes himself to his Harp and plays this divine Anthem Whom have I in Heaven but thee And there is none upon Earth that I desire besides thee The words being Musical I shall follow the Allegory and in it observe these Two generals viz. The disposition of parts and the opposition of the notes on both The disposition of parts are Aspiratum and Lene high and low First High in a rational expostulation Whom have I Heaven but thee Secondly Low in a positive determination And there is none upon Earth I desire besides thee In the expostulation there are these notes in a divine Climax First Quem in Coelis Whom have I in Heaven Secondly Quem praeter te Whom have I besides thee Thirdly Quis mihi Who is for me First Quem in Coelis Whom have I in Heaven The Holy Trinity is the Ocean of all true felicity the comfort the joy and bliss of Souls How should we long after thee and the fruition of that happiness which thou hast laid up for those that fear thee In that most glorious state these operations are most specially recommended and spoken of by the Scriptures viz. Vision Dilection and Fruition They shall be possessed with such a sweet trinity of sight love and joy that the Soul will confess being in an ecstasie of wonder and amazement that it could not believe those things which now it sees with its eyes in that it can look no way but it beholds unspeakable glory And the Soul solacing it self with infinite content cryes out Here will I dwell and abide for ever Psal 132.14 Now whilst others lay up treasures on Earth in Heaven is my Exchequer Our Souls will be irregular like the Planets in their Epicycles and whilst we are in the Sphere of flesh and cloathed with mortality sailing in the Sea of this world there will be winds to create storms but in Heaven there is a perpetual calm no tempest in it the Soul will joy in Gods Everlasting rest And this is the divine elevation of David's spirit Whom have I in Heaven but thee It is the glory and honour of the Soul to be originally from Heaven How suitable and how natural is it for the rational Soul which comes down from Heaven to look thither and tend towards the source and fountain of its Being Os homini sublime dedit coelúmque tueri jussit How hard a thing is it to keep the flame from pointing upwards And with what unwearied â—â—â—igence do the Rivulets seek out 〈◊〉 the main Ocean Such an eager pursuit such strong propensions nay far stronger may be justly expected in the Soul towards Heaven seeking the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things above To seek there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an habitation not made with hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternal in the Heavens in as much as the End is incomparably greater and the Agent more noble and active for the heavenly Faculty having capacities so wide and mighty Energies was surely not created to serve mean or narrow designs it was not given to scrape
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
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
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
unanimitas Erasm Paraph. in Act. 1. being conjoyned together in one Communion and Fellowship in the mystical Body of Christ And we can't be joyned to Christ our Head except we be glued with charity one to another For he that is not of this Unity is not of the Church of Christ which is a Congregation or Unity together and not a Division The Churches unity which is by one Spirit from one Head is but one in all and though many Members Eph. 4.15 16. yet but one Body As Gregory ‖ Gregor Mor. l. 19. c. 14. speaks Sancta Ecclesia sic consistit in unitate fidelium sicut corpus nostrum unitum est compage membrorum In the structure of the natural Body all its parts conspire for the good and benefit of the whole There 's such a Symmetry and proportion as that the Members are joyn'd by Nerves Veins Arteries and Ligaments to their Head from whence they receive strength and sensation and by virtue of this union to the Head retain a Fellowship and Community among themselves So it is in the Body Politick the King's Majesty the Golden Head of our Land the Honourable Council the Eyes of it the Nobles Lords and Barons the Shields and Shoulders thereof the Reverend Bishops and Clergy the Chariots and Horsmen of Israel the Tongues of the Land the Judges those grave Sages the Hands of our Land for the Execution of Justice the flower of our Gentry and Commons the Feet of our Land Head Eyes Tongues Shoulders Hands Feet all even all should concur for the general good and publick safety and in both for Gods Glory and Worship that we may lead peaceable and quiet lives in all godliness and honesty because peace is the foundation of happiness and lustre of any Government and the fiercest Enemy of peace is dissention in Religion therefore unanimity is a work worthy of every ones best endeavours and of absolute necessity to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bene esse of the Church it is the Life and Soul of it Ecclesia nomen est consensûs concordiae And that multiplication of Unities Eph. 4.6 one Spirit one Hope one Lord one Faith one Baptism one God and Father of us all declare that we should be all of one mind in the Lord all keep the unity of the Spirit in the bond of peace It is a good thing when Unity and Concord Peace and Religion go hand in hand two gentle Companions as full of love as they are of innocence and it is a great pity that two of so near alliance should suffer ever an injury of a Divorce examine their descent the root of both signifies to bind Religion is a bond between God and man Peace is a tye between man and man Christian and Christian And one would think the very name of Christian should have a greater efficacy and power to still and suppress disorders in the Church than that of Quirites was presently to hush and allay the commotions in Caesars Army because the Church is a spiritual Building made up of Souls cemented with love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostome speaks It is a Body compact and knit together in one and the same Orthodoxal Verity which was once given to the Saints in the holy Apostles days and in all Substantials maintained by the holy primitive Fathers for which we ought as S. Jude tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend earnestly even all that owne and profess the same Faith in sincerity The irrational prejudice of many Schismatical Sectaries against the present Discipline would soon be removed if they do impartially weigh the purity and simplicity of the Doctrine of the Church of England A Church that teaches no other Doctrine but what Christ and his Apostles delivered derives none of its Principles from the impure Fountain of vain and uncertain Tradition but a sure word of Prophecy is that Spring that sends forth all her Doctrines So that all her Articles all the parts of her Worship all her Canons and Constitutions are by derivation pure and holy Add unto this the innocency and decency of her Ceremonies the regularity and Decorum in her Offices and Administrations the integrity and candour of her Manners and Principles It holds no Tenets nor teaches * Lib. Can. discip Eccl. Angl. injunct Regin Eliz. Anno Domin 1571. Can. de Concionatoribus any thing pernicious to Salvation or dissentaneous to the rule of Faith in purity of life and holiness of conversation every way consonant to the Doctrine and Discipline of primitive times in the first and purest Ages of the Church And what Faith can be the foundation of a more solid peace the surer Ligaments of Catholick Communion or the firmer Basis of a holy Life and of the hopes of Heaven hereafter than the measures which the holy primitive Church did hold and we after them Therefore we may conclude the Religion of our Church certainly Primitive and Apostolick and the best Transcript and Original Copy of Christianity that is left in the World And there needs no better demonstration for bringing of men into the unity of Faith and the knowledge of the Son of God or establishing a Community among us than purity of Doctrine and of Worship in the Service of God by Prayers * The Liturgy of the Church of England or publick Form of Divine Worship though contemned and depraved by its malicious Adversaries out of a Spirit of contradiction and singularity who do preach or speak perverse things against the Discipline and Government of our Church out of their own Fanatical asseverations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Basil and the novel imaginations of their own brains yet it is notwithstanding religious and holy and recommends to us the wisdom and simplicity purity and spirituality of Christian devotion It is a compound of Texts of Scripture exhortations to repentance Psalms Hymns Doxologies Lessons and Creeds Forms for the Administrations of the holy Sacraments Comminations against impenitent sinners all mixed and diversified with great care to quicken attention and stir up devotion Praises and Sacramental Celebrations which are the great characters and confirmation of true Christians Communion with the blessed and glorious Trinity with God with their Saviour and the holy Spirit and by the Grace of these with one another for the holy Word of God the Scripture of the Old and New Testament which stream from the Fountain of our Saviour is the only Standard * The Authority of the holy Scripture for which it ought to be believed and obeyed dependeth not upon the Testimony of any man or Church but wholly upon God 2 Pet. 1.19 21. 2 Tim. 3.16 1 Joh. 5.9 1 Thess 2.13 who is Truth it self the Author thereof and consequently the Supreme Judge by which all Controversies of Religion are to be determined and all Decrees of Councils Opinions of ancient Writers Doctrines of men and private Spirits are to
be examined and in whose sentence we are to rest can be no other but the holy Spirit in the Scripture Mat. 21.29 31. Eph. 2.20 with Acts 28.25 of true Religion both in Doctrine and Devotion the foundations of Faith and the superstructures of Worship by an humble obedience holy fervency and unanimous harmony For a sweet Chorus of well-tun'd affections will cause the goodly Fabrick of the Church to go up with the voice of Eucharist Acts 2.46 47. shoutings and acclamations of joy till it comes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of eternal happiness and top of its spiritual glory And there is no outward Conservative of Ecclesiastical or Civil peace comparable to that of united Religion saith a Reverend Prelate whose Orb or Sphere is true Doctrine its Center holy Devotion and its Circumference good Government which Blessing we enjoy by Divine Providence under our pious and religious Soveraign King Charles for which all good Subjects and Loyal Protestants say O King live for ever God grant Sedition may become a stranger in the Kingdom and England be an object of emulation of all foreign States in the admiration of her glory and the Protestant and Reformed Religion become the praise of the whole Earth in an universal agreement in the publick Worship of Almighty God Nothing better suits with Christianity nothing more graces it being like those good people in the Acts Chap. 4.32 of one mind and one Soul To oblige us to this godly union and concord arguments may be drawn from the alliance of humane Nature and bands of a spiritual Consanguinity First we all sprung from one Original Gen. 3.20 one Blood derived through several Chanels Acts 17.26 one substance by miraculous efficacy of the Divine Benediction multiplied or dilated into several times and places We are all fashioned * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. after the likeness of our Maker bearing the impresses of the Almighty for the Soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a branch of a Deity We all conspire in the same essential Ingredients being of one Composition ‖ Cogita istum quem servum tuum vocas ex eisdem ortum seminibus eodem frui coelo aequè spirare aequè vivere aequè mori Senec. and elementary constitution knowing therefore we all came from one we should love as one * Dilectio sola discernit inter filios Dei filios Diaboli Aug. 1. Joh. Tract 5. Vt dum cognoscerent se ab uno esse omnes se quasi unum amarent saith the Master of the Sentences It is a heavenly Mandate the fruit of the Spirit is Love ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nâ—z wherein the Image of God the power of Godliness and the Spirit of Christianity truly do consist * Vbi odium ibi charitas esse non potest ubi charitas abest ibi nil boni Aug. super Matth. Love as Brethren saith S. Peter and Logick can teach us Relationes non egent locali contactu Relative respects need not the union and touch of parties then as many as are scatter'd in the remotest Regions whether massacred in the Indies whether strappado'd among Turks or in that Hell of Torments the Inquisition of the Spaniards though they live in as divers places as persecutions yet if they conform with us in Orthodox Profession no distance can hinder their being our Brethren neither can their mean estates take away our tye of reference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not the place Coelum non animum mutat qui trans mare currit but quality of the persons that causeth the unity of their affections Though Joseph be sold into Egypt and there lye manacled in the injurious Prison yet he ceaseth not to be Jacobs Son Jonathan and David were still Brethren and faithfully united when one was in the Cave and the other at Court Methinks Abrahams prudential motive to Lot to win him to a Treaty of Peace is an argument to the Christian World Gen. 13. we are Brethren Strifes and Emulations might quickly be composed if we did not forget the alliance of humane Nature Though sometimes the fiercest are united and shew themselves Brethren but it is with Jacobs addition Simeon and Levi Brethren in iniquity The Prince which rules in the Air makes use of every stratagem to enlarge the Territories of his Kingdom and he doth it upon this consideration his time is as short as his Chain therefore to be in readiness at all hands he hath his unitatem farmorosorum as S. Bernard calls them a Confederacy of zealous Complices that vow their furtherance at every display of the Devils Ensign Satan hath enjoyed in all Ages the unhappy benefit of such peremptory assistants Were that Kingdom of Darkness once divided our Saviour assures us it could not long stand therefore the Head studies to preserve unity in the Members These are that Combination in Gregory Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose agreeing malice knits their hearts and their conjoyned hearts unite their voice If infernal Spirits are provident to maintain outward peace where there is no order but all confusion lest their Kingdom should come to an end this consideration should engage the most unnatural opposites of this Land who are Protestants bred up in the Principles of the same Religion and walking in the House of God as Friends not to be teez'd on to as deadly feuds as between a Jew and Samaritan They are most odious Christians who put on the glory of an Angel in outward profession that they may play the Devil more unobservedly therefore let us labour to bring as much wisdom and courage to confront as the Devils Agents cunning and malice to undermine the Kingdom of Christ Jesus and glory of Christianity then for shame let us be if not Christians yet men if not ruled by Religion yet perswaded by Reason that we had need as S. Paul exhorts us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strive together with a full concurrence of all our might and combine in a holy Faction to withstand the fury of their united opposition For how can it chuse but disparage our Cause if jarring discord disperse our Forces And certainly while we divide our selves our Enemies in the mean time divide our spoils Bodin Rep. 4. 'T is registred in Story That Mars had in old Rome certain Priests called Salii it was their office when Nations were together by the ears to cast fire among them and confound their Armies therefore Antiquity named them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire-bearing Priests Who knows not that our modern Rome is as well furnisht for such a Stratagem and that this fire might be Vestal and never go out she hath bequeath'd unto the World a Society of Priests whom she intends for State-Salamanders that should live in the fire of other mens contentions and by a slight of hand bandy it from one Kingdom to
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
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