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
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
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
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
look for a Church triumphant here below What scandalous and irreligious Libels of factious Brains have been exposed to the publick view of all Athenian Gazers What indiscreet and Satyrical Pamphlets have been dispersed by a malevolent Party to incite a dislike and hatred of the Government in Church and State For Sions sake then I cannot hold my peace but deplore the decay of Religion by the want of Union and Loyalty and the defect of the practice of this ancient and heavenly Duty of Unanimity amongst us Our Saviour left to his Church the Legacy of Peace Joh. 14.27 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Farewel gift or as S. Basil calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a largess dropt from a higher World worth the keeping therefore let us in our several stations endeavour the unity of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the bond of peace beating down all animosities study of Parties and obstinacy in Opinions which breeds disaffection and this humor grows impetuous * Animi inflammati ebulliunt ad certamen marching like Jehu the Son of Nimshi furiously till it flames into open contention giving to the restless Emissaries * Whatever the pretensions of Rome are to love and concord among themselves yet their want of unity appears in their different Opinions Schisms cruel Wars and in the contests between their Popes and Acts of their Councils contradicting one another Bishop Hall in his Tract of Rome sets down 300 differences of Opinions maintained in the Popish Church recited by Bellarmine himself the Arch-pillar of the Roman Synagogue The many Schisms in the Church of Rome may be easily conjectured when there were several Popes at the same time one fought against another and the greatest Conquerour wore the Triple Crown The people were wofully divided and many thousands of Christians were slain in those bloody Battels between Pope Vrban and Pope Clement This Schism continued almost fifty years one resident at Rome another at Avignon The want of concord and unity in the See of Rome is also demonstrable in their cruel Wars between the Popes and Emperours called Bellum Pontificum whereby all Europe at one time or another has been divided by Feuds and Factions And the Popes not only thundred out their Excommunications against the Emperours but also perswading their own Subjects to levy War against them as if Christ had ordained his Sacraments not to be Seals of Grace and helps of our Faith but hooks to catch Kingdoms and rods to scourge such Potentates as would not or could not procure the Popes favour and consequently has embroiled the Christian World in discord and dissention in great and cruel Wars It is a thankless work in the sight of God to improve his Worship by the dint of the Sword and to found his Church as Romulus did Rome in blood No such Sacrifices no such Ambages of cruelty can be acceptable to the God of mercy and Prince of peace and pity The bitter contention and envy of one Pope to another speaks their privation or want of unity one disannulling all the Acts of another as Pope Stephen VI. abrogated all the Decrees of his Predecessor Formosus and so of many others The like appears in their Councils contradicting one another the Council of Basil decreed for the Council against the Pope and the Council of Lateran under Leo X. decreed for the Pope against the Council The Council of Toledo did prohibit the Worship of Images the second Council of Nice commands it And so our Adversaries of Rome who boast of intire Unity may see their own vanity of the Church of Rome and growing Sectaries great advantage and to Satan no small occasion to laugh and triumph It were well for us if we would see or suspect the policy of the Devil or his Agents who envy our happiness and take advantage either of our judgments depraved or Natures corrupted to make us their instruments to break our blessed unity in Church or State And so while we are contending for shadows we may be deprived of the substance and be brought into irrecoverable confusion therefore let brotherly love and unity be maintained in the World standing fast in one Spirit with one mind for the Faith of the Gospel * It is one evidence of the Truth of the Christian Religion that Christ hath carried it on by means contemptible against all oppositions imaginable Who could have thought that a few illiterate Fishermen that had neither skill in Grammar or knowledge in Rhetorick should carry on the Truth in a Majestick simplicity The Princes of the Earth being not only non-assistants but all the great Monarchs of the World opposing Christianity in the infancy thereof whilst it was in the cradle Acts 4.26 27. King Herod's enraged jealousie burned so fiercely that it sucked up the blood of all the male-infants within the Coasts of Bethlehem And had not an heavenly inspiration diverted the Eastern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the intended way of their return their blood also should have run among the ingredients and made up the dose to allay the fury of an angry Prince Add unto this those fierce persecutions continuing in their height and heat with a rage reaching up to Heaven for the space of three hundred years no storms could blow out the light of this Sun clouds might cover it but never extinguish it because the Gospel is from God the World cannot overthrow it Acts 5.39 whereas all those Religions which the Romans Greeks and all the Gentiles went a gadding after before the advent of our Saviour are all come to nothing and the rest risen since shall shortly be destroyed with the brightness of his coming 2 Thess 2.8 therefore stand fast in an united conformity striving together for the Faith of the Gospel as Members of one Body under one Head Jesus Christ Which leads me to the second general as the alliance of humane Nature so the bands of a spiritual Consanguinity engages us to holy concord Gal. 3.28 We are all one in Christ Jesus Christ taught all alike to call God Father in the Lords Prayer All have the same filial Prerogatives Gal. 4.26 Jerusalem above is the Mother of us all All as one mans children have the same food provided them like Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are brought up with the same milk 1 Pet. 2.2 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Peter calls it of the Word For all Christians are Children of the same heavenly Father Mal 2.10 regenerated to the same lively hope Rom. 8.17 coheirs of the same heavenly Inheritance redeemed by a Saviour that breathed out nothing but Love Isa 63 9. Joh. 15 13. sanctified and sealed by a Spirit of Unity It is a Truth in the fourth of the Acts there were many bodies and but one Soul I wish unanimity may so combine * The language of Constantine to his Synod of Bishops has been
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
eternally in earth or heap up gold for private injoyment to weary our selves with servile toils to distract the mind with ignoble cares this was not the Errand for which we are sent into the World but to find out happiness We must not think God bestow'd immortal Souls upon us that we might fix them on sensual objects when we find that they are capable of such riches and pleasures as fade not away We must suppose that to do so is the principal and supreme End of our Creation And it is an employment congruous to the native excellency of that Divine power implanted in us for God hath made us for himself and unquiet is mans heart until it attains him it longs for Psal 42.2 and thirsts after the living God here 's one of the sweet strains of David's Harp Whom have I in heaven but thee Secondly Quem praeter te Whom have I besides thee Say thou O Lord unto my Soul I am thy Salvation and it is enough to bless and raise me above the icy hills of worldly joys For the blessed Trinity is a Christians portion he is truly possest of nothing but the Deity Whom have I besides thee How glorious art thou in Heaven above and what infinite happiness is there provided for me in thee One day in thy Courts O Lord is better than a thousand elsewhere in the Palaces of sinful pleasures or Tabernacles of wickedness How then may I or can I take full content or delight in any thing that is here below For I envy not secular glory nor sumptuous habitations of the ungodly because all delicious enjoyments in this life without thee will but make a Paradise without a Tree of Life King David weighed them in the balance of the Sanctuary and did not only find them TEKEL too light but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak in the Epigrammatists Language meer nothing to spiritual comfort Psal 4.6 The gleanings of Spirituals are better than the vintage of Naturals and Morals and the least spangle of happiness is above a globe of Temporals * Da Domine ut sic possideamus temporalia ut non perdamus aeterna S. Bernard for when all the flashes of sensual pleasures are quite extinct when all the flowers of secular glory are withered away when all earthly excellencies are buried in darkness when this world and all the fashion of it are utterly vanish'd and gone the infinite spaces of Eternity do yet remain traffick therefore with the Talent of time Mat. 25.16 Luke 19.15 for the unspeakable advantages of Life eternal because all our enjoyments under the Tropick of Mortality are fleeting and transitory Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of honours and these are as a flux and reflux of the Sea for the ambitious mans joys and heightned delights in which his Soul is steep'd and inebriated his Musick and Feasting his ample Building and Train of Attendants the Purple and fine Linen and whole Pageantry ‖ Quid hâc vanâ inani gloriâ fallacicius quòd si in hac vita praesenti vicissitudinem hanc evadit omnino mors veniens foelicitatem resecabit Et quem hodie in foro magna pompa comitabatur qui in carcerem conjiciebat super thronum residebat inflabatur homines alios quasi um bras despiciebat is subitò postea jacebit mortuus absque spiritu foetulentus petitus innumeris convitiis his quos pridem injuriâ affecit quos nullâ affecit injuriâ condolentibus tamen his qui ab isto injuriâ afflicti suerunt Quid hoc miserabilius fuerit Item collecta omnia saepenumerò inimici hostes inter se partiuntur distribnunt peccata autem per quae haec coacervata sunt secum aufert de quibus diligens accurata ratio exigetur S. Chrysostom Hom. 22. in Gen. of Greatness hath but a sad Echo Obad. 4. Though thou exalt thy self as the Eagle and set thy nest among the Stars thence I will bring thee down saith the Lord. The ambitious man enlargeth his desires as Hell saith the Prophet Hab. 2.5 and is as death and cannot be satisfied Who can fill the bottomless pit or stop the unsatiable jaws of death neither can the greedy humor of an haughty Spirit the aspiring insolency of a boisterous Nimrod be possibly stayed or stinted no not with the top and variety of highest honours though he should alone and absolutely be crown'd with the Soveraignty of the whole Earth and command the felicities of the wide World but though their excellency mount up to the Heavens saith Job Job 20.6 7. and his head reach unto the Clouds yet they shall perish Others are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of money and riches saith Solomon Prov. 23.5 make themselves wings and fly away there is a gadding vein in money which makes it ever and anon shift masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pythagoras * Pythag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who would weary himself to pursue the wind they can reap nothing but vanity and emptiness Eccles 5.10 therefore let us not sing a Requiem to our Souls of safety and peace and anchor our hearts and hopes on an earthly Paradise but in Jehovah who is everlasting Riches Others are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.4 Incipit homini occurrere talis jucunditas qualem solet habere in poculis in prandiis in avaritia in honoribus seculi Extolluntur enim homines laetitiâ quâdam insaniunt sed non est gaudere impiis dicit Dominus est enim jucunditas quaedam quam nec oculus vidit nec auris audivit nec in cor hominis ascendit S. Aug. Lovers of pleasures but alas they quickly fade A Painter who hath made a picture of a face smiling on a sudden with no more than one dash of his Pencil can make it seem to weep the confines of joy and sorrow border on each other In the twinkling of an eye in the turning of an hand sadness may justle out mirth and deep sighs may be fetched from that breast whence loud laughter made its eruption Pleasure may die in the same moment that gave it its birth and a sudden succession of grief may turn its cradle into a grave The tears which an enlarged and vehement passion of joy had run over with may in the middle of their course find an Arrest and be made to minister unto grief in the flight of a minute in the beating of a pulse the dilating of the heart by a Diastole of pleasure may be turn'd into a contraction by a Systole of sorrow So all worldly glory wealth or pleasures may well have that Inscription which Plutarch tells us was upon the Temple of Isis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We knock at every Creatures door but there 's nothing within no filling entertainment for the Soul The Father * It is often in