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
applied by the Royal Charles of Great Britain our most gracious Constantine to his Senate at Westminster or several Houses of Parliament I shall be as glad of your future Vnion as now I am of your welcome Meeting the people of this Realm and knit together the hearts of this whole Nation as the heart of one man in the defence of our King our Lawâ— and our Religion that as Aristotle taught in his Ethicks though they be many in Body yet they 'l be but one Soul Crederes unam mentem in dâ—â—â—bus fuisse divisam as 't was between Minutius Felix and his Octavius God grant 'em a Soul that 's one in will and one in desire one in resolution and one in Religion for united Spirits graciously consorting together by a sweet harmony of affections tend not only to the glory of our Jerusalem to be as a City that is at unity in it self but the Nature of our Religion specially requires it and the honour thereof exacts it from us because the Lord our God is one Lord. This Unity is Oyntment which covering the head and running down to the skirts makes the Prince glorious and the Subject happy for where it is there the Lord hath commanded the blessing As difference of Languages hindred the erection of Babel so disunion of minds the going forward of the second Temple whose foundation is laid in Love Surely Sion can as ill be built with discord of Hearts as Babel could with discord of Tongues God is not wont to be in the Whirlwind of dissention but in the still Voice and that heavenly Dove the Holy Ghost like the Halcyon only builds his Nest in a calm The garment of the Kings Daughter the Church is of divers colours though there be variety of Gifts yet it should be like Christ's Coat without seam in veste varietas sit scissura non sit Lines the nearer they approach to the Center the nearer they are to one another those then are at the greatest distance from God who are furthest off from one another in uncharitable differences It was the great business of our Saviour's advent into the World to make peace in Heaven and Earth to reconcile men to God and to one another to take away all feuds and to extinguish animosities to bring to an agreement Tempers most distant saith a Learned Divine to make the Lamb and the Wolf lye down together He came not to kill and destroy but for the healing of the Nations When the glorious Temple was built at Jerusalem God would have but one Altar there to shew quòd unum eundemque cultum inter omnes esse vellet all that sacrificed there should have one and the same Worship but one Altar typifying one Religion one heart and that it might be unto the people ut vinculum sacrae unitatis a bond of sacred union And this is the noblest Argument that can possibly be discussed to compose distractions and allay the animosities which particular respects private interests and parties of Religion have raised among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of one mind in the Lord for it is not enough concordare to agree but we must convenire come together and not only so but consentire agree in Judgment that we may be brought cohabitare to dwell together in unity O how happy a thing it is to see the Churches Children spread themselves like Olive-branches round her Table in a peaceable and flourishing manner Honour and Riches are insensibly multiplied upon a Nation that seeks its glory by a dutiful submission to its lawful Prince while it looks upon Union as the best Accommodation and choicest Treasure the Heavens and Earth conspire to make it plentiful and abounding in all wealth and opulency Deut. 28.2 3. 4 5 6. As those Pigeons then which having drunk of the River of Life held up their Bill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyntly together in token of thankfulness So let us all praise God with one accord in the Temple being of one heart and one Soul mind and judgment because the Lord our God is one Lord. Deut. 6.4 Mark 12.29 And what the Idea of the World could not the sacred Pages and Volumes of holy Writ have discover'd of the Deity the Co-eternity of the Son of God with the Father the procession of the Holy Ghost from both the Unity of the three in one uncreated Essence 1 Epist Ch. 5. ver 7. For there are three that bear record in Heaven saith S. John the Father the Word and the Holy Ghost and these three are one Thou art my Creator my Redeemer and my Comforter which makes the question past all question and needs no further disputation I have none in Heaven but thee The desire of this Celestial place and state causeth the Royal Prophet to despise all transitory flashes and sparks of earthly pleasures which is the second part viz. Low in a positive determination And there is none upon Earth that I desire besides thee The Princes and Monarchs of the World who are retinued with all the Equipage of Greatness and strange variety of delights being liberally and abundantly provided for Silver Gold and Jewels are their's and all Creatures in the Earth and the Air and Water are pressed for their service yet all these enjoyments are nothing without thee None upon Earth I desire besides thee Et tecum non the negation is personal no man for his favour no Creature for its excellency that I desire in the least comparison of thee For the treasures of this world are but gilded Thorns and concealed Miseries and yet how many Shrines and Altars are there erected in mens hearts to this great Idol of the World Most scarce acknowledge any other God but this Golden Calf to which they pay their servile devotions And when thoughts stream towards wealth Rivers are but draughts enough for them Quod naturae satis est homini non est as Seneca that grave Moralist speaks of Alexander who had swallowed up Darius and the Indies and yet in those flouds did thirst and in that surfeit was hungry If the Earth were a Center of Diamonds and did the Heavens showre down Pearls into Diana's lap and could we enjoy the Land with its Minerals of Gold and the Sea with the greatness of its Treasure sending Ships to Tarshish and fetching Spices from the East in the Navy of Hiram all these things can't satiate the desires of the Soul but are miserable fruitions without the glorious Trinity Then when others lay up on Earth Heaven shall be my Treasure For the favour of a Prince is but a pleasing snare without thee and therefore non est in terris there is none upon Earth I desire besides thee The World is a Theatre of sorrow a warfare and a bondage all are prisoners some in golden Chains others in Iron some slaves to poverty others to riches some to honour others to meanness And all these are interwoven with mixt
RELIGION AND LOYALTY MAINTAINED Against all Modern Opposers IN A TREATISE ON The 29th of May 1681. being Trinity-Sunday and Anniversary Day of His Majesties happy Birth and King and Kingdoms Restauration By HENRY ANDERSON M.A. Vicar of Kingsumborne in Hampshire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear God Honour the King 1 Pet. 2.17 LONDON Printed by J. M. for Will. Abington near the Wonder-Tavern in Ludgate-street and Will. Clark Book-seller in Winchester 1684. TO THE High and Mighty MONARCH CHARLES II. By the Grace of God King of Great Britain France and Ireland Defender of the Faith Most Dread Soveraign AMongst the multitude of Sacrifices which daily offer themselves to your Sacred Majesty of the richer sort if this mean Oblation of a Turtle find your Royal Aspect speaks only the Grandeur and Heroick Greatness of England's Monarch who darts the diffusive beams of your Goodness throughout your Realms on your Liege People by your auspicious and most gentle Government being cherish'd by the gracious Rays of Soveraign Power as the obscure parts of the Earth are by the radiations of the Sun These happy Influences like the Dew of Hermon descend upon all that are not guilty of Disloyalty and trample not on Regal Power in abstracting their Allegiance for such are no longer Subjects but Rebels that despise Dominions and speak evil of Dignities contemning the bright and splendid Crown of Soveraignty Sacred and Divine is Royal Majesty as it is a reflection of that above and it is the Glory thereof to protect things Sacred therefore it looks so high and prefixes so mighty a Name which can give a sufficient value to things in themselves both mean and worthless however imperfect your favour is able to supply and give it life if the production be not unworthy you Royal Patronage yet it is not improper to lay it at the feet of Majesty because the Holy Trinity that Theological Mystery is the Article of our Creed and it can't take a more rever'd Sanctuary for its safety than the Defender of the Faith whose prudent and Princely Conduct crowns all our Felicities with a calm Tranquillity in Church and State therefore let us serve the Lord our God and Charles our King whom he hath raised up unto us Long long may you flourish with a Crown of Glory on your head and a Scepter of Triumph in your hand bathing your feet in the blood of your Enemies and live to be as you are the delight and glory of your People and we trust under your shadow being not only to Moses a Protection but to all the Tribe of Levi that wait at the Altar and the great Argosie the Ship Royal of the Church would have dash'd against the rocks and been swallowed up by the quick Sands or by the malignity of cross and contrary Winds of a pretended Religious Crew who delight in Blood and Treason unless your Sacred Majesty who as a Guardian Angel that sits at the Stern by some propitious gales from Heaven had guided and conducted her to the fair Havens of Peace As Protection so it humbly craves Acceptance because goodness is the honour of Greatness and that Persian Monarch was not more famous for accepting a little water from the hand of a loving Subject than your Sacred Majesty is renown'd through Britain's Orb for your gracious Clemency to all and particularly to the Offerings of the Sons of Aaron though this Piece blushes at the confidence of its Dedication as not worthy the approach of Royal Presence or Majesty's judicious Eye being like the straw and brick of Egypt very inconsiderable in regard of the polishing carving and Cedar-work of the Temple performed by a Bezaleel and Aholiab that can curiously work in Gold yet I contribute my Mite and cast my little into the Treasury but with such humility presented as speaks Loyalty and not presumption shewing the World in all expressions of a grateful mind and emanations of the greatest affection where Duty binds me to pay the Fealty and Homage of my Obedience Celebrating the Memory of this Day * May 29. with ebullitions of Joy and Satisfaction as it carries the propitious Star of Royal Birth with a Constellation of Blessings to the Kingdom in a happy and peaceable Restauration Almighty Goodness setled us on our old Basis and by a Miracle of Providence restored to us our Prince Religion and Government for which Mercy we magnifie the Glorious and Eternal Trinity humbly beseeching the Father Son and Holy Ghost to continue to your Regal Majesty a long and prosperous Reign over us with an affluence of Health and Wealth Triumphs and Conquests here and when you shall put off the Glories of a Temporal Soveraignty and lay down your mortal Diadem you may exchange it for an immortal Crown eternal in the Heavens being incircled with the Rays of Glory and Happiness in a Life that never pays Tribute to Death So prays Your Majesty's most humble obedient and Loyal Subject Henry Anderson THE HOLY TRINITY ASSERTED AND MONARCHY MAINTAINED Against all disloyal Opponents in a Treatise on the 29th of May 1681. being Trinity-Sunday and Anniversary Day of His Majesties happy Birth and King and Kingdoms Restauration Psal 73. vers 25. Whom have I in Heaven but thee And there is none upon Earth that I desire besides thee COntentment is the universal Center to which all the thoughts actions and contrivances of Men tend the point to which they are all directed is satisfaction This is the great spring to all the various motions of Mankind and however distant and contrary their ways and courses their inclinations and constitutions are yet here they all meet and concenter in this one reconciling object Contentment and satisfaction is that which the Learned seeks to obtain in his industrious quest after Knowledge This Jewel the Merchant seeks in his dangerous Voyages the ambitious in his passionate pursuit of Honour the covetous in his unwearied heaping up of Treasure the wanton in his pleasing Charms of Beauty the Conquerour in his earnest desires of Victory and the Politician in his deep Designs But alas the misery of Man is That he would find that in the variety of the Creatures which is no where to be found but in the unity of the Creator the Father the Son and the Holy Ghost For absolute content dwells not here below It is not in Granaries fill'd with plenty in ambitious Haman's state and grandeur in Samson's lovely Dalilah's in Nebuchadnezzar's Rule over the World it must arise from no other spring but God the Holy Trinity alone who is the only Principal of Being and Fountain of true content And King David draws a right line to the immoveable Center and directs the Soul to the true Zenith of happiness God himself Whom have I Heaven but thee God alone is the purest Truth the chiefest Good and final End of intelligent Beings which speaks the excellency of Christianity in reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sublimity
another They carry with them fierce Bulls such as the Poet doth mention Vulcanum naribus afflant and breathe or speak nothing but in the fiery accents of desolation of which temper the Jesuitick Spirit seems to be which deceives the Nations with the Cup of Errour setting out Truths in a painted and meretricious Bravery nay blending them with humane inventions teaching for Doctrines the Commandments of men And there can be no greater Sacriledge in the World than to put our own Image upon the Ordinances of Christ 1. Our Lord and Saviour hath commanded us to read the holy Scripture Joh. 5.39 and the Holy Ghost blesseth them that delight therein Psal 1. But the Roman Church forbids the reading thereof to the Laity in the vulgar Tongue * Haeresin â—sse si quis dicit necessarium esse ut Scripturae in vulgares linguas convertantur Sander Visib Monar lib. 7. Credo institutum hoc à Diabolo esse inventum Peres de Trad. part 1. assert 3. pag. 47. which if they should be permitted the perusal of would easily discover their new Articles of Faith to be erroneous their Image-worship to be Idolatry and their not erring Bishop to be a grand Deceiver Pope Clement VIII in the Index of prohibited Books says That the Bible published in vulgar Tongues ought not to be read and retained no not so much as a Compendium or History of it And Bellarmine says That it is not necessary to Salvation to believe that there are any Scriptures at all written This is to blot out the Canonical Scripture and give us Apocrypha in the room of it to make the Divine Oracles to speak to the patronizing of their own interest and would suborn God for a Witness to their Errours As Caligula dealt with Jupiters Statue taking off the head of it and placing his own in its stead So they substitute the devices of their own Brain in the place of Gods Word putting that most excellent Candle under a bushel to make the Decretals of the Pope as authentick as holy Writ and wholly rely on the Dictates of the Priest setting more by an old Tradition than a Divine Precept Thus these insolent Usurpers who seek not so much to oppress the bodies as exercise their Tyranny over the Souls of men and pitifully inthral them to everlasting servitude As the wicked Shepherds of Midian would drive their Neighbours flocks from the watering Troughs and the Philistims would stop the Patriarchs Wells So the Emissaries of Rome use all Arts to keep the people from the use of the Scriptures the Wells of Salvation hindering them from instruction It is a great glory to the Church of England that the Bible * The difference between Pope Sixtus the Fifth and Clement the Eighth the one commanding one Bible only to be used the other another under their Curses whereby the Romish Partisans are involved into a miserable necessity being constrained not to read any or be liable to the Anathema of Pope Clement if they use Sixtus's Bible or of Sixtus if they use Clement's which was shut up in an unknown Tongue from the generality is now in our own Mother-tongue and Language of the Kingdom And what S. Chrysostome spake of old concerning the British Islands is verified at this day every where a man may hear the people discoursing of the Scriptures strangers indeed in speech yet of the Houshold of Faith in tongue Barbarians but in conversation drawing nearer unto Saints for the Christian Laity in the Britannick Church which is not permitted in the Roman walk in the most clear Light of the Gospel and drink their fill of the pure streams of the water of Life in Scripture * It is a weighty Saying of Tertullian Adoro pl nitâ—dinem Scripturarum for all Scripture was given by Divine Inspiration 2 Tim 3.16 and profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for redargution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction that the man of God may be perfected unto all good works And we all have not only liberty by Proclamation to enjoy it but several Acts of Parliament to confirm our use of it Religion and Liturgy God grant that which is so great a mercy and happiness to us we make it not our misery by turning the cause of our thanksgiving into murmuring repining and dissatisfaction for if ever Times were under cross and unluckly Aspects if ever there were a publick Spirit of Phrensie and mischief in the World certainly this Lot is fallen upon ours in contending for Mint and Cummin disagreeing in the lesser ‖ Disunanimity and disuniformity are a breaking not only of the King 's but of God's and the Churches peace It causeth distraction hinders devotion and indisposeth men unto Religion and clouds the understanding in the disquisition of Truth and consequently hinders that blessed light which clarifies the Soul of man and predisposeth it unto the brightness of eternal felicity only when they all agree in the substance and in the greater as matters of Faith and Articles of Belief viz. to believe in the Father Son and Holy Ghost one Divinity of equal Majesty in the holy Trinity It were to be heartily wish'd that in matters that truly concern so much the glory of God the honour peace and welfare of the Church and Commonweal that all prejudicate Opinions varnish'd with plausible errour through pride and ambition might be laid aside and in the zeal of affection not forget our Duty and the Unity that should be among Christians 2. Christ administred to his Disciples both Species of the Sacrament of Eucharist and his Command stands in Sacred Record Mat. 26.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drink ye all of this Mark 14.23 and they all drank of it saith the Canon of Scripture Christ ordains it but the Church of Rome forbids it as if they were wiser than our Saviour setting their mouths against Heaven and correcting his holy and divine Institution For in the Council of Constance * Et similiter quod licèt in primitiva Ecclesia hujusmodi Sacramentum reciperetur à fidelibus sub utraque specie tamen haec consuetudo ad evitandum aliqua pericula scandala est rationabiliter introducta quod à conficientibus sub utraque specie Laicis tantummodo sub una specie suscipiatur c. Const Sess 13. they alter'd the Testamental Legacy and Ordinance of Christ himself in taking away from the Laicks the Chalice of the Sacrament the holy Symbol of Christs Blood stiled by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cup of Blessing for the Eucharistical Elements are not Theories or empty Signs but Seals to confirm and Instruments to exhibit Christ with all the benefits of his Passion and blessings of Heaven unto every believing Christian therefore the Romish Church does great injury to Christendom in her half Communion the deprivation of the Chalice Quomodo
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
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
our charity and unity but can't discern those greater lines of Duty Subjection and Loyalty And as the Scribes and Pharisees of old cry'd up every where The Temple of the Lord the Temple of the Lord so we have many such now a-days who are seemingly great Champions for the Church and take great care of the Duties of the first Table and yet can freely indulge themselves in the violation of the second proving annoyances to the State by seditious Insurrections though the Christian Religion doth firmly oblige men to peace obedience and due submission unto Secular Governours there are many persons that owne that Name and yet entertain Positions wholly inconsistent with the Precepts of that Religion and the safety of Princes and their Kingdoms swallowing REBELLION * There was a time which is a precaution to posterity when men pretended a Call from God to do the work of the Devil viz. rebelling and then murdering the best of Kings erecting him a Scaffold for a Throne and for a Diadem of Gold gave him a Crown of Thorns and instead of a glorious Prince made him a glorious Martyr without regret which opens the floud-gates of impiety and lets in upon us a Chaos of Anarchy Libertinism and popular Confusion bringing a kind of present damnation on the World They that are Authors or Abetters of Sedition saith S. Chrysostome can neither avoid shame on Earth nor escape eternal Damnation Though God the great Judge do sometimes permit Rebels in his Justice to prevail against Kings for the contempt of the Law of the highest and neglect of their own duty the reward of Rebellion shall be no better than the recompence of Satan who is the Instrument of the Lords wrath for the punishment of all disobedience The Kings Power is from God and for any private person or any Club of Subjects to wrest it out is a double Usurpation First They invade Gods Soveraignty Rom. 12.19 who saith Vengeance is mine Secondly The Princes Prerogative whose Office is to protect and punish to defend the innocent and correct the Spirit of Contumacy and Rebellion relieve the oppressed and support the vertuous rewards to Merit as well as punishment to Sin and Vice are dispensed A terrour to evil doers 1 Pet. 2.14 saith the Text and praise to them that do well Therefore honour the King Secondly As the goodness of Heaven shines in the preservation of our Royal Soveraign from the Usurpation of cruel Enemies at home so likewise Divine Providence hath guarded him from Foreign Attempts of unreasonable men abroad and made the Plots and Conspiracies of these worse than Heathens of none effect and deliver'd our King and our Princes our Nobles and the Heads of our Tribes the Governours of our Church and Judges of our Land nay the whole Commons of this Realm from a fearful destruction that would have swallowed them up For when the Ax is laid to the root of the Tree to cut off Soveraignty and destroy the Lord 's Anointed the rest of the people who are the Branches must expect lopping The restless Emissaries of the Church of Rome whether Priests Jesuits or Colledge of Cardinals give daily proof of their inveterate malice against the King the Government and Protestant Religion thinking that new Massacres are the most effectual course to stop the cry of the old and that the readiest way to silence their Adversaries is to make them instances of the Truth of the Accusation If the great God of Heaven who refrains the Spirits of men that delight in Blood had not been gracious to our King and Kingdom you had not this Day been Auditors nor I Speaker of this Theme but all of us miserable Spectators of the contrary And the Pope's Triple Crown would have been set with many red Roses of great Triumphs in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing less than utter extirpation of us and Memorial from under Heaven The Rivers of Rome may seem to run smooth their Sea is Blood the extracted Spirits of things work more forcibly than concrete Bodies take heed of an Elixir an Extraction of Malice sublimated spiritualized into a Religion The cruel Massacres of Primitive Christians * If we reflect on ancient times and look back to the course of the World in general in the first Monarchy we find a fiery Furnace in the second a Den of Lions in the third the madness and fury of Antiochus when to believe in one God was to be put on the Rack and to abhor Idolatry involved the Votary in cruel Tortures In the fourth Monarchy the ten Persecutions more bloody and grievous than all that went before for not to sacrifice to Idols and to offer Incense to Heathen Gods was cause enough to be torn in pieces by wild Beasts and be exposed to all manner of terrible Torments when bloody Tumults affrighted Christ's Members and chased them from their Devotions when the Priest became the Sacrifice and his Books in disdain were made a Burnt-offering will teach us the price of our own happiness and the slaughter of our Forefathers may upbraid our unthankfulness with the benefits of our peace 'T were good that we their surviving Off-spring would learn to make use of their happy Martyrdom In their crimson steps we may trace the way to our Saviour's Cross and read in the living memory of their Torments the sad Tragedy of his Sufferings The World at this day is well mended with us we know not the meaning of Rack or Faggot of Sword and Gridiron the Instruments of Romish Cruelty Let three Kingdoms therefore bow themselves as the heart of one man and praise God for his mercy unto his Servants under the Protection of our gracious and religious King Charles Heaven hath preserved our Church from ruine and confusion from the spreadings and prevailings of Errours Heresies and Schisms Superstition and Idolatry which strive to oppress us and to eclipse the truth and purity of Doctrine which is our Churche's Glory and so much offends the Eyes of Rome and makes them clip wash and new-coyn the Gold of the Sanctuary Lastly As Divine Providence and Goodness did this Day bring into the World our gracious Soveraign and hath hitherto preserv'd him from all Enemies Domestick and Foreign So the same special grace and favour of God did this Day bring home and restore to us our King a Prince of so much Clemency and Mercy that he is inferiour to none that sways a Scepter or sits upon a Throne His Restauration was wonderful without any Effusion of Blood The Voice of War is changed into Proclamations of Peace the Clattering of Swords and Spears is turned into the sweet Melody of Harps and the harsh Tones of Death into a Psalm of Thanksgiving O Lord thou art become gracious unto thy Land and hast turn'd away the Captivity of Jacob Praise therefore waits on thee in Zion and unto thee shall the Vow be perform'd in Jerusalem We celebrate the Memory of this thy Mercy in restoring our King and with him the free Profession of true Religion and Worship What doth God require now both from Prince and People but the acknowledgment of his favour He that will not glorifie God as the Father of Mercies in the rigour of Justice God may glorifie himself in his eternal ruine If we prove not the Heralds of his Glory Examples shall we be of his just indignation All tasting Mercy all should be thankful and though all have not Frankincense yet every one mâ—y have Praise Let us praise God for his miraculous preservation of our King and Kingdom Church and People and let it sound so â—oud this day as it may reach Heavens gates and meet with Hallelujahs which the bright Morning-Stars in their Orbs pay to their Creator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angels Liturgy is singing of Hymns of Glory And shall not the Militant Church say We praise thee O God our Souls do magnifie the Lord The Stork pays Tribute of her young the Trees of their fruits the Earth of her flowers and shall we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without natural affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God in the world not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 return blessing and praise to the Divine Majesty for his infinite Blessing unto us We praise God in his Sanctuary and in the Firmament of his Power for his mighty Acts and according to his excellent Greatness Praise him with the Sound of the Trumpet with Psaltery and Harp with stringed Instruments and Organs shew your selves joyful before the Lord the King Let every thing that hath breath praise the Lord. Let us now direct our Prayers and Supplications to the Glorious and Eternal Trinity that all Blessings Divine and Humane Spiritual and Temporal like the precious Oyntment of Aaron's may be pour'd out on the Head of ouâ— Royal Soveraign length of days on hiâ— right hand on his left Riches and Honour that his Reign may be glorious and his Regal Vertues after this Life crowned with immortal Glory And we with the residue of God's holy Church may rise to that incomprehensible endless Felicity where the Blessings of the Trinity in Unity and Unity in Trinity will gloriously shine upon our Souls for evermore Which God of his infinite Mercy vouchsafe unto us for the Mercies of his Eternal Son our blessed Saviour To whom with the Father and Holy Ghost three Persons one God be ascribed as most due is all Honour Glory Power Praise Might Majesty and Dominion the residue of our lives and for ever Amen FINIS ERRATA Pag. 56. line 13. for then read there p. 62. l. 10. fo Reershaba r. Beersheba p. 74. l. 16. for fair this read this fair