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
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
he applied himself especially to them to enable them for the high Mysteries of the Gospel and service of the Church by the reception of the Holy Ghost Joh. 20.22 23. Mat. 18.18 and a power of binding and loosing sins And Christ having founded his Church he left it in the hands of his Apostles therefore let us look into this pure stream of Antiquity and primitive Age of the Church In the first Synod there is no prelation of one or subordination of another but all the Apostles have equal vote and choice in the Substitution or Election of Matthias Acts 1. In that other about Circumcision all decree send and judge alike Acts 15. It seemed good to the Holy Ghost and us By which it is evident there is no Preeminence or Superiority but an Unity and Identity of Power according to that excellent Saying of S. Cyprian * Hoc erant utique caeteri Apostoli quod fuit Petrus pari consortio praediti honoris potestatis sed exordium ab unitate proficiâ—citur Lib. de Unit. Eccles The other Apostles are the same that S. Peter was to let us know that they and their Successors are pari authoritate pari consortio endowed with an equal fellowship of honour and power The Apostles now considered in their Apostolical dignity order of Priesthood and Authority of Preaching the light will display it self and chase away the darkness from us 1. In Apostolick Dignity then is no Principality by the Law of Christ for as they were all sent together Mat. 10. Acts 2. so they were all inspired at once the cloven Tongues like as of fire sate on each of them and they were all filled with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gifts of the Holy Ghost which argues equality and that they are all Fellow-equals in Apostleship Rev. 12.14 The wall of the City saith S. John had twelve foundaâ—ions and in them the Names of the Lamb's twelve Apostles therefore no Primacy or preeminence of dignity being all Foundations of Evangelical Doctrine upon which the height of the Ecclesiastical Edifice is raised and Militant Church is built They are all Foundations and Rocks after Christ because they were all chosen to preach the Gospel and plant the Faith in every part of the World They were all immediately instructed by Christ they had all most ample and universal Jurisdiction throughout the whole Empire of the Church all endowed with an equal Authority as S. Cyprian expresseth it of honour and power which beats down the Rampire of defence and shews the Fortress of folly of the Romanists in their new erected Fort in challenging a Scepter of Supremacy and condemns the arrogant Usurpation of the See of Rome who will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop in another mans Diocese and in appropriating that to himself which is common to him saith a Reverend Prelate with all the Bishops of Christendom 2. As to the Order of Priesthood there is no Supremacy of power to one above another in the Colledge of the Apostles because they could all equally consecrate the Body and Blood of Christ And the greatest favours to lapsed Mankind are the Sacraments where the visible corporeal Elements are the means by Faith to convey unto us spiritual Graces nay the whole Treasure of Christs Merits acquired on the Cross are made truly ours by a due reception of the blessed Eucharist for the holy Sacraments are the pledge of Glory and earnest of Immortality and the consecrated Symbols are the seeds of an eternal Duration springing up in us to Life eternal nourishing our spirits with Grace which is but the Prologue of Glory In the Divine Mysteries there is no Superiority as to Consecration it being not personal but publick not proper to S. Peter only but common to all the Apostles and consequently speaks an equal fellowship of honour and power as to order of Priesthood 3. As to the Authority of Preaching the Commission is equal Joh. 17.18 As my Father sent me so send I you which may extend not only to Jurisdiction and Ordination but Apostolical preaching Our Lord and Saviour being to ascend into Heaven commanded his Apostles saying Go ye teach all Nations Mat. 28.19 baptizing them in the Name of the Sacred Trinity Father Son and Holy Ghost This commandment they put in execution and it was fulfilled Rom. 10.18 Their sound went into all the Earth and their words into the ends of the World S. Peter to the Jews S. Paul to the Gentiles no division or limitation of Jurisdiction but a distribution to all Provinces for the more commodious preaching of the Gospel Those ancient Worthies that first propagated Christianity had neither Diocese nor Parish but the wide World before them then all planting the same Doctrine every man had a care of all the Churches they went forth and preached every where * Mark 16.20 Eusebius and other Ecclesiastical Historians give us the recital and specification of the Nations and Countries S. Peter preach'd in Judea Antioch Galatia Cappadocia Pontus in Asia Bithynia and Rome S. Andrew in Scythia Europaea in Epirus Thracia and Achaia S. James the Son of Zebedee in Judea and Spain S. John in Judea and Asia the less S. James the Brother of our Lord in Jerusalem S. Philip in Scythia and Phrygia S. Bartholomew in the farther India and Armenia the great S. Matthew in Ethiopia S. Thomas to the Parthians Medes Persians Brachmans Hyrcanians Bactrians and Indians S. Simon in Mesopotamia S. Matthias in the higher Aethiopia And S. Paul and Barnabas in many Countries of Europe and Asia the Lord working with them What mean now these domineering Nimrods of Rome absolutely out of the plenitude of their Power to lord it over their Brethren as if they were â—specially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods portion and inheritance and all Christian Churches were in a state of subordination unto them whereas they are only Fellow-labourers and Workers together with us in the Vineyard of Christ Are ye Ministers of Christ so are we The Clergy are Branches of an Apostolical and holy Stock therefore let all Aaron's Sons who ascend the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are devoted to the Altar as Gods Priests consecrate themselves to God and Religion that we and they may do the work of an Evangelist and with alacrity and chearfulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give our selves to prayer and the ministration of the Word shewing the Divinity of our Function not in great swelling words of vanity in an affected Predominancy Rule and Superiority over the Christian World so much contended for by the Souldiers of the Camp of Rome This in the words of Nazianzen * Nazian Orat. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commend a goodly Statue from the shadow it casts and to pass by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those perfections which deserve our chief commendations i. e. sanctity and holiness of life which extol Gods praises and then
are we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living Laws and Royal Examples of greatness to the World when we do and speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as not to disgrace but adorn the Gospel and consequently stop the mouths of all gainsayers by a controuling sanctity of actions and all men be wholly convinced or compelled to unity and obedience It is expected then whatever habits are in fashion among others that the Priests should be cloathed with righteousness adorn'd with a decent conversation and produce the fruits of good works these be the evidences of the Buds Blossoms and Almonds of Aaron's Rod and denote its Supremacy Nothing will restore the Church says a Reverend Prelate to its pristine honour love and authority in mens hearts and minds but a serious setting themselves to the study preaching and practising of truth and peace in a holy life These were the Arts these the Policies these the pious Stratagems by which anciently they gained peoples hearts to love God his Truth and of themselves the witness of it to such a height of honour and ecstasie of love that they received them as the Angels of God and Ambassadors from Heaven God grant the Tribe of Levi may be like Jacob's Ladder which he saw in Bethel Gen. 28.12 whereon were Angels ascending and descending so by our Office and Ministration Angels might in us ascend and carry up ours and the peoples supplications unto God and Angels by us descend to bring Gods Word and Message to the people that there may be the sweet contexture or agreement of Beings one espoused to another in faithfulness and truth even a blessed Union betwixt Prince and People and a gracious accord too of the people among themselves in an united conformity and conjunction in the Service of God being knit together in the inviolable bonds of Loyalty and love neither entoiled with Civil broils within nor infected with Hostile inroads from without but all professing that one eternal Truth which is both the Mother and Nurse of Peace we may enjoy such a tranquillity as in the days of Solomon when Judah and Israel dwelt safely every one under his Vine and under his Fig-tree from Dan even to Beershaba Or as it was in the days of Constantine when there was silence in Heaven for the space of half an hour and the prayers of the Saints ascended up as a cloud in grateful odors The prime perfection then and pleasure in this life second to that supernatual one Faith in Christ and Sanctification through the Spirit consists in the beholding Brethren to dwell together in unity which limns and shadows out the glorious Hierarchy of Heaven the Trinity in Unity for Deus est unitas omnis unitatis affector * Dionys Areop let us therefore express this unspeakable concord by the Sacrifice of our selves to a Spirit of Unity and Truth and not a Spirit of Error and Division which causeth the breach of Union the disturbance of the Peace and quiet of the Church As the unity of Faith joyns us so the bond of Charity tyeth us fast together through one and the same Spirit to unity and godly love because Schism is the next way to Heresie which is to be hated as a thing that leads to destruction And non semper servatur unitas in credendo ubi non est unitas in colendo there will not always be unity of Doctrine in that Church where there is not uniformity of Discipline Prophane Writers can tell us by concord the weakest * The Sun-beams disperst are but of small force but they gather strength if collected in a narrow glass Scilurus the Scythian on his death-bed as story tells us taught his fourscore Sons the force of Unity by a Faggot of Rods or as it is in Plutarch a bundle of shafts while together are hardly broken but if you divide them 't is quickly done And thus it is in Ecclesiae fasciculo Hosea prophesieth destruction but this doth usher it in Their hearts are divided Hos 10.2 things grow strong by discord the mightiest States are overthrown Though States differ the Communion of Saints must be preserv'd the Church should keep at unity and by united force repel Heresie After all our unhappy Divisions what can be more seasonable to the Genius of our Times than cementing counsel that all Gods Building may be raised up as of one stone by having cor unum viam unam Jer. 32.39 one heart and one way which was the Character of the Church Christians primitive Age Acts 4.32 for Division is a sad Prognostick threatning desolation when the stones of the building begin to fall off from one another the house grows ruinous Isa 30.13 and the breach thereof comes suddenly in a moment May the number of those increase that are friends of Sion and the generation of those perish that make it their design to lay waste the City of God and bury her in her own ruines Did the godly Jews mourn for Judah And shall not the English Nation for the Land of our desires and Nativity O that ever such an inlightned Goshen should hatch or harbour such black Monsters that would gnaw out the bowels of their own Mother That so many Judasses should be found amongst Christs Disciples The Prophet Isaiah saith Isa 15.5 Chap. 16.7 9 11. My heart shall cry for Moab and bewail the vine of Sibmah I will water thee with my tears O Heshbon and my bowels shall sound like a harp for Kirharesh Is not England as dear unto us and have not we as great cause to lament for this Church and State the Womb that bare us and the Breasts that gave us suck Every one ought to bow down and go heavily as one that mourneth for his mother by reason of her Divisions * No Church so fair in this World as to be without spot and wrinkle none so happy as to be wholly priviledged from jarrs and dissentions The Jewish Church in Christs time was full of divisions there were Pharisees Sadducees Essenes c. In the Church of Philippi what contestations and tumults broils and factions were there and that not Oeconomical about meum and tuum but Ecclesiastical and in matters of Religion by those of the Concision those evil workers as S. Paul calls them In the flourishing Church of Corinth where there were so many Christians of the first magnitude eminent for Religion and Piety yet even here are strifes and divisions inasmuch as S. Paul wrote his first Epistle to dissolve those factions and repress those dissentions that were amongst them In the Church of England to come home to our selves there is Presbyterian Independent Anabaptist and Quaker and it may be said of our days as in S. Paul's time at Corinth There are divisions among us In Paradise there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in Heaven there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full and perfect harmony without any discord but we can't
Trinity is a fairer Object for Contemplation For in the Glass of the Trinity we may behold all Felicity it will be joy to mans Soul health to his body beauty to his eyes musick to his ears honey to his mouth perfume to his nostrils whole happiness to every part Therefore let us no longer doat upon this Mole-hill of Earth or prize its artificial complexioned Pleasures Structures of Cedar and Vermilion Garments and Embroideries of Aholiab Tables of Delicacies Couches of Ease and Ivory all things here below are but Bracteata Foelicitas Copper leav'd with Gold If we do but behold the Pavement of Heaven stuck with Stars as so many sparkling Diamonds how despicable and mean is the stateliest Palace of the greatest Monarch If the Hangings be so precious what must we think of the Room If the Frontispiece be so glorious what are those better parts yet unseen Magnum mirabile sub tanta Majestate O think then what Treasures what Riches what Excellencies are in those Courts above where the Gates of the New Jerusalem are beyond the Orient Majesty of Pearl and Streets more splendid than pure Gold where there is no need of the clear Light of the Moon nor the bright Beams of the Sun What ineffable Glory is in God the Light of those heavenly Tabernacles Consider but the Eternal Joys of that place and how heartless and dying is the best of worldly pleasures Nay were the whole World turned into a Seraglio of Delight and every Region into an Arabia could every Field become a Paradise and every Object that we meet with bring with it a Magazine of pleasure had we all the Enjoyments this Life could triumph in yet without God we should find them dismal Fruitions Heaven doth as far surmount all these things as the Celestial Sphere doth this Earthly Globe And so the Proposition is made good That Heaven is a fairer Object than Earth for our Contemplation even the glorious and Eternal Majesty of the holy Trinity that is enshrin'd in an Unity of Essence And Pythagoras that old Samian Philosopher made Unity the Original of all Things and the Cause of all Good in the World And the Fathers under the Allegorical vail of that Unity discover an undivided Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if That and God were so inseparably linkt together that the thought of man could not possibly part them asunder 'T is a pious Exhortation that S. Pâ—ul gives the Ephesians to holy Concord and unity of Spirit Eph. 1.4 and lays it down with a triple Argument knowing that a â—hree-fold cord is not easily broken and admits of no separation at all unless they would seem to dissolve their Religion There is one Lord whom Christians obey and therefore no distraction by service There is one Faith whereby they believe and therefore no division by Creeds There is one Baptism whereby they get entrance into the Church and therefore no distinction by initiative Grace and these three are more peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Trinity of Unities wherein God by the Ministry of the holy Apostle appears to his Church as it were in the shape of three Angels Silence now ye warbling Birds Consorts of the World be still and hear the Harmony of the Royal Prophet sung in an admirable Air tune the Instruments of your hearts unto it Thou art my portion thou art my riches I love the beauty of thine House which is no other than thine own Essence and the sole aim of my desire is the place of thy Glory The Diadems and honours of this world are of a short standing and nothing comparable to that Royalty which is everlasting and to that Kingdom which knows no end This World is an Ark wherein are clean and unclean Beasts a Park where Goats and Sheep live together a Net where good and bad Fish are found But in Heaven nothing that is impure or imperfect can have entry there In that fair place Solomon's wisdom will appear folly his knowledge ignorance Absolom's beauty shall be there deformity Samson's strength shall pass there for feebleness and the riches of all the Kings of the Earth shall be there as poverty The longest term of life in our Forefathers will appear a death for in Heaven it is in triumph above the reach of dull mortality A man may enjoy the light of the Sun and walk in its glittering rayes and now and then give a glance upon it though we cannot keep our eye fix'd upon its globe to behold its glory we may behold its beams refracted through a cloud but we may lose our sight by gazing on it in its naked beauty for according to an Axiom in Philosophy Excellens objectum laedit sensum Pliny prying into the Mountain Vesuvius to discover the fiery irruptions of Natures Kiln procured his death by his too bold attempts into the mysteries of Nature Surely it cannot but be dangerous to be too inquisitive into the Mysteries of the Trinity which ought rather to be religiously ador'd than curiously search'd into and requires not the natural Opticks or Eye of Reason but of Faith Reason can't â—ore delight in a demonstration than Faith does in revealed Truth As the Unity of the Godhead is clear to the Eye of Reason so the Trinity of Persons that is three glorious Relations in one God is as certain to an Eye of Faith Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.1 the evidence of things not seen saith the Apostle 'T is an Eye that can behold an absent Object A hand that can fasten upon what is not can grasp things in their first possibilities and the bare will of the Deity to produce any thing and gives us the knowledge of that Theological and stupendous Mystery even the Trinity in Unity or that the Deity which is essentially one is substantially three * See Zanchy de tribus Elohim uno Jehova lib. 1 cap. 2. The Soul imprisoned in a body can but darkly conceive of spiritual Beings those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the greatest apprehensions do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have some broken and scatter'd notions which can't represent heavenly Truths in their proper Species so vast is the disproportion between Divine Mysteries and a finite Understanding for humane Wit knows not things here below how then can it be satisfied in the search after Divinity If he whom our Saviour cured of his blindness saw men as trees walking in what shâ—â—e shall they discern Evangelical Truths who have yet the scales upon their eyes Now there is a Curtain drawn if we are so bold to lift it up we may justly be struck with blindness even in those things which before were exposed to our view It is enough that God makes us of his Court though not of his Council That we may be free though not to rifle his Cabinet yet to sit at his Table no matter whether on the right hand or left in his Kingdom